tag:blogger.com,1999:blog-37681066781270819742024-03-19T02:33:05.483-07:00SEWA UKSikh Education Welfare & Advancementsewa ukhttp://www.blogger.com/profile/09303692858497738483noreply@blogger.comBlogger113125tag:blogger.com,1999:blog-3768106678127081974.post-11409337052539300552021-02-12T06:34:00.001-08:002021-02-15T06:59:11.678-08:00Sikh Perspective about Ageing and Care of Elderly<p> </p><p></p><p class="MsoHeading8" style="text-align: left;">(Article first published in May 2010).</p><p align="center" class="MsoHeading8" style="text-align: center;">AGEING AND
SPIRITUALITY<o:p></o:p></p>
<p class="MsoNormal"><span style="color: black; mso-bidi-font-size: 10.0pt;"><o:p> </o:p></span>This
article looks at “ageing and spirituality” from a Sikh perspective under two
headings:</p>
<p class="MsoNormal"><span style="color: black; mso-bidi-font-size: 10.0pt;"><o:p> </o:p></span>1. Preparation for
and coping with faith in advanced age.</p><p class="MsoNormal"><o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p>2. Norms to be
followed for caring of Sikh elders.</p><p class="MsoNormal"><o:p></o:p></p>
<p class="MsoNormal"><span style="color: black; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span></span></p>
<p class="MsoNormal"><b>1.<span style="mso-spacerun: yes;"> </span>Preparation
for and coping with faith in an advanced age<o:p></o:p></b></p>
<p class="MsoNormal"><o:p> </o:p><b>1.1 Sikh
concepts of <i>Udham</i>, <i>Ghaal</i>, and <i>Nadar</i>*</b></p>
<p class="MsoNormal" style="line-height: 14.4pt;"><span style="font-size: 11pt; mso-bidi-font-size: 12.0pt;">(*</span><span style="color: black; font-size: 11pt; mso-bidi-font-size: 10.0pt;"> For further reading: Booklet in Panjabi, <i>Udham Ghaal
& Nadhar</i> by Guru Nanak Mission, Patiala.)<o:p></o:p></span></p>
<p class="MsoNormal"><o:p> </o:p><span style="text-indent: 36pt;">Sikh spirituality is based on
constant God awareness (</span><i style="text-indent: 36pt;">Naam simran</i><span style="text-indent: 36pt;">) while living an active life of a
householder.</span></p><p class="MsoNormal" style="text-indent: 36pt;"><o:p></o:p></p>
<p class="MsoNormal" style="text-indent: 36pt;">There are three peculiarly Sikh
concepts, which relate to Sikh spiritual progress and well-being. The first is <i>udham</i>,<i>
</i>which is timely initiative and action; the second is <i>ghaal</i> or
intense and sustained effort; while the third component is <i>Nadar</i> or
Divine Grace, sought through daily prayer in humility. <i>Udham </i>and<i>
ghaal</i> give the Sikh the will power to act when his or her duty or righteous
conduct (<i>dharam</i>) demands it. The Sikh code of conduct (<i>rehat</i>), or
the Sikh way of life, is based on the Sikh concepts of <i>udham </i>and <i>ghaal</i>.
These are the pre-conditions for treading the path of <i>Sikhi</i> (Sikh way of
life). However, achievement of the ultimate objective of human life depends
entirely on <i>Nadar </i>(literally: look of compassion) or Divine Grace
invoked through constant God awareness <i>Naam simran</i>). The main aim of
human life is to acquire a state of equanimity and equipoise (<i>sehaj anand</i>),
reached while living an active life. <o:p></o:p></p>
<p class="MsoNormal" style="text-indent: 36pt;">According to Sikh teachings, the
goal of human life is achievable here and now and at any stage in life, without
waiting for the hereafter. Indeed, the total stress of Sikh thought is on this
moment, this breath, which should not be wasted. The hands and feet remain
active while the mind remains focused on God consciousness. The Guru’s teaching
is that this is possible while living an active life. There is no place for
opt-out ideologies or asceticism in Sikhism.<span style="mso-spacerun: yes;">
</span><o:p></o:p></p>
<p class="MsoNormal" style="text-indent: 36pt;">These three components of the
Sikh way of life, <i>Udham, ghaal and Nadar</i>, prepare the devotee for the
challenges to be faced in all stages of life. These are the ingredients present
in the lives of all great Gur-Sikhs, the true followers of the Guru’s path, who
are remembered by the Sikh tradition.<span style="mso-spacerun: yes;"> </span><o:p></o:p></p>
<p class="MsoNormal" style="text-indent: 36pt;"><o:p> </o:p></p>
<p class="MsoNormal"><b>1.2<span style="mso-tab-count: 1;"> </span>Sikhism: A
faith of optimism and hope<o:p></o:p></b></p>
<p class="MsoNormal"><b><o:p> </o:p></b></p>
<p class="MsoNormal" style="text-indent: 36pt;">Sikhism is a faith of optimism (<i>Chardhi
kalla</i>) and of hope during all stages of life. No one is regarded as beyond
redemption. <o:p></o:p></p>
<p class="MsoNormal" style="text-indent: 36pt;">Sikh teachings in <i>Guru Granth
Sahib</i>, the Sikh Holy Scriptures, show the path to a complete life system
from birth to death. The Sikh Code of Conduct (<i>Sikh Reht Maryada</i>) based
on the teachings of <i>Guru Granth Sahib</i>, gives guidance regarding the
spiritual and physical disciplines, which need to be observed to attain the
ultimate goal of human life. <o:p></o:p></p>
<p class="MsoNormal" style="text-indent: 36pt;">The spiritual well-being of an
individual is important. It is achieved and maintained through an understanding
of the relevant guidance in the Guru’s Word (<i>Gurbani</i>) embodied in <i>Guru
Granth Sahib</i>. The ultimate purpose of life is achieved through constant God
awareness so that the falsehood of duality (<i>duvait</i>) between the One
Timeless Creator Being and the created is removed by seeing the Creator in all
creation. The falsehood of <i>duvait</i> is due to false pride in self or
egotism (<i>haomai</i>). The stage of bliss or <i>sehaj anand</i> is achieved
through God’s Grace (<i>Nadar</i>), a concept unique to Sikhism. God’s Grace or
<i>Nadar</i> can redeem the most evil person at any time in life and free the
being from the cycle of cause and effect and the cycle of life and death. <o:p></o:p></p>
<p class="MsoNormal" style="text-indent: 36pt;">There is hope for all during all
stages of life to return to the path of righteous and truthful conduct. In
Sikhism, no sinner is beyond redemption. According to Sikh teachings, the cycle
of “<i>karma</i>” can be broken at any time with the <i>Nadar</i> of <i>Waheguru</i>,
the Wondrous Giver of Knowledge. <o:p></o:p></p>
<p class="MsoNormal" style="text-indent: 36pt;">Inner detachment, while living
the full life of a working householder, and service and sharing, are the other
main pillars of the Sikh faith. Such a life style teaches one to accept God’s
Will (<i>Hukam razaee</i>) in all situations; empowers the devotee to shed the
fear of death, pain and loss. One acquires the will to control lust, anger,
greed and vanity and the soul is freed from material attachment. A state of
equanimity and contentment is achieved through inner detachment while living a
fully participative life. <o:p></o:p></p>
<p class="MsoNormal"><span style="mso-tab-count: 1;"> </span>There are
constant reminders in the Sikh teachings that no time must be wasted and one
should start God remembrance (<i>Naam simran</i>) from the earliest possible
age. The more the delay in following the path shown by the Guru, the Giver of
Knowledge, the more difficult it becomes to achieve a life of complete harmony
with the creation and the Creator. Nevertheless, the stress of Sikhism is on
God’s Grace (<i>Nadar</i>), which gives hope to all at all stages in life. It
is the one constant throughout life. That is the reason why it is said that
those who follow the Guru’s path never age (<i>Gurmukh budhay kadday nahi..</i>);
they remain active and positive in a spirit of unyielding courage to the end. <o:p></o:p></p>
<p class="MsoNormal" style="text-indent: 36pt;">It is the positive, life
affirming spirit of <i>chardhi kalla</i>, which has produced a long line of
great elderly Sikhs in the Sikh tradition, who showed unyielding courage
against impossible odds. [Many examples can be given of great Sikh scholars,
generals, reformers and achievers in all walks of life from the times of the
Gurus to the present day.]<span style="mso-spacerun: yes;"> </span><o:p></o:p></p>
<p class="MsoNormal" style="text-indent: 36pt;">Sikhism teaches a simple, clean
and healthy life of moderation. Excessive eating and sleeping are not good for
health and prevent an individual from living an active life.<span style="mso-spacerun: yes;"> </span>Smoking and addiction to alcohol and drugs is
totally forbidden.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><o:p></o:p></p>
<p class="MsoNormal"><span style="mso-tab-count: 1;"> </span>The stress
of Sikh teachings is on an active working life so that one continues to
contribute to society through the diverse roles as a family person and as a
full participant in community life to the end. At different stages of life a
Sikh contributes physically, mentally and economically. So far as possible, a
Sikh should not be a burden on society. And so a Sikh is prepared during his or
her lifetime to cope with all challenges of life including those of advanced
age.<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<h1>1.2<span style="mso-tab-count: 1;"> </span>Coping with faith in advanced
age <span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span><o:p></o:p></h1>
<p class="MsoNormal"><span style="text-indent: 36pt;"><span> </span><span> </span><span> </span>The Sikh Code of Conduct, the </span><i style="text-indent: 36pt;">Sikh
Reht Maryada</i><span style="text-indent: 36pt;">, derived from the Sikh teachings in Guru Granth Sahib, gives
guidance on the physical discipline a Sikh should follow for spiritual
advancement. The five Sikh articles of faith, called the Five “K”s, and
the</span><span style="text-indent: 36pt;"> </span><span style="text-indent: 36pt;">daily religious routine are
prescribed. These are the aids to physical and spiritual well being of a Sikh
and ensure constant spiritual alertness through focus on the Guru’s Word.</span><span style="text-indent: 36pt;"> </span></p><p class="MsoNormal" style="text-indent: 36pt;"><o:p></o:p></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="mso-tab-count: 1;"> </span>However,
it needs to be remembered that, according to Sikh teachings, spirituality is
not based on any ritualism. Subject to physical ability, the ultimate purpose
of this life is the achievement of a state of spiritual contentment through God
remembrance (<i>Naam simran</i>) and inner detachment. <i>Naam simran</i><span style="mso-spacerun: yes;"> </span>is the cure for all pain and suffering. The
Code is not prescriptive but a practical guide allowing flexibility where age
or any other physical or mental handicap limit full compliance. [However, Sikhs
would oppose any restrictions imposed by the state on the right to practise own
faith or the right to own religio-cultural identity.]<o:p></o:p></p>
<p class="MsoNormal" style="text-indent: 36pt;">Not all Sikhs would have followed
the life path as shown by the <i>Guru in Guru Granth Sahib</i>, the Sikh
Scriptures. Yet, the experience of Sikh community workers is that most Sikhs
born in Sikh families are generally aware of the main teachings of the faith.
Elderly Sikhs can be helped to regain their faith and hope: that the Guru – the
Giver of Knowledge - through his <i>Nadar</i> (Grace) shows the path to all
regardless of age. Historical and contemporary success stories can be recited
to show great Sikh achievements in advanced age. Life can be changed through
the Guru’s teaching and God’s Grace. <i>Naam</i> is the cure for all pain and
suffering. <i>Naam</i> (literally Name) describes the spiritual manifestations
of the Creator Being. In Sikhism. the Name Word is “Waheguru” – the Wondrous
Enlightener or Giver of Knowledge”, the repetition of which invokes the Divine
Spirit within each soul and frees the mind from worldly thoughts and physical
pain. Sin, sorrow and suffering test a man but his true support through all the
challenges of life is his complete faith in God and prayer for His Grace (<i>Nadar</i>).<o:p></o:p></p>
<p class="MsoNormal" style="text-indent: 36pt;"><i>Gurbani</i> (Guru’s Word)
constantly reminds the devotee about the aging process and the urgency for the
human mind to focus on the Timeless Creator Being. A sense of God awareness
also gives the individual a sense of freedom from the worries of the aging
process and hope in advanced age. The fear of death is replaced by equanimity
and blissful contentment. Those who have faith in God’s Will (<i>Hukam Razaaee</i>)
are not afraid of death. Says Kabir, “Death, of which men are afraid, gives me
nothing but joy. It is through the gate of death that one may unite with the
Lord of Bliss. SGGS p.1365)<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal"><b><span style="color: black; mso-bidi-font-size: 10.0pt;">2.<span style="mso-tab-count: 1;"> </span>Norms to be followed for caring of Sikh
elders.<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="color: black; font-size: 10pt;">(Based on
guidance for health care personnel in Riverland, Australia by S. Baldev Singh
Dhaliwal JP) <o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="color: black; mso-bidi-font-size: 10.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal"><b>2.1<span style="mso-tab-count: 1;"> </span>Guidelines
for the health and other allied services.<o:p></o:p></b></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal" style="margin-left: 36pt; mso-list: l0 level3 lfo1; tab-stops: list 36.0pt; text-indent: -36pt;"><!--[if !supportLists]--><b><span style="mso-list: Ignore;">2.1.1<span style="font: 7pt "Times New Roman";">
</span></span></b><!--[endif]--><b>General<o:p></o:p></b></p>
<p class="MsoNormal" style="text-indent: 36pt;"><o:p> </o:p></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="color: black; mso-bidi-font-size: 10.0pt;">Sikhs, who have lived their lives according to Sikh
teachings, are likely to remain active to a very advanced age. It is important
that their way of life is respected and they are allowed to remain in an
environment in which their daily routine is not disturbed.</span><o:p></o:p></p>
<p class="MsoNormal" style="text-indent: 36pt;">Many elderly Sikhs came from the
villages of Punjab, in northern India.<span style="mso-spacerun: yes;">
</span>Generally they have a poor understanding of the English language. This
is particularly true in the case of women. It is important, therefore, that
effective communication is established and maintained between the patient and
the health professional.<o:p></o:p></p>
<p class="MsoNormal">The presence of a close relative in some cases; e.g. for
women their husbands, and for the elderly, their carer (son or daughter), may
make the patient feel comfortable and may also be of benefit to the health
professional.<span style="mso-spacerun: yes;"> </span>However, the relative
should not be used as an interpreter other than for matters that are general in
nature. It is important that the clients can clearly understand their options
to be able to make informed decisions.<o:p></o:p></p>
<p class="MsoNormal" style="text-indent: 36pt;"><span style="mso-bidi-font-style: italic;">A caring attitude and a genuine desire by the service personnel to
understand and serve the patient according to his/her particular requirements
e.g. regarding faith and cultural aspects, goes a long way to put the patient
at ease and to develop mutual trust and understanding.<span style="mso-spacerun: yes;"> </span>Remember that each person is an individual
with his/her own likes, dislikes, preferences and religious convictions. <o:p></o:p></span></p>
<p class="MsoBodyTextIndent"><o:p> </o:p></p>
<p class="MsoBodyTextIndent" style="margin-left: 36pt; mso-list: l0 level3 lfo1; tab-stops: list 36.0pt; text-indent: -36pt;"><!--[if !supportLists]--><b><span style="mso-list: Ignore;">2.1.2<span style="font: 7pt "Times New Roman";">
</span></span></b><!--[endif]--><b>Interpreters, faith guidance and nursing care<o:p></o:p></b></p>
<p class="MsoBodyTextIndent"><o:p> </o:p></p>
<p class="MsoBodyTextIndent">The language (mother tongue) of a vast majority of
the Sikhs is Panjabi.<span style="mso-spacerun: yes;"> </span>For general
matters the gender of the interpreter may not be important, but for matters of
a personal and delicate nature, however, a gender appropriate interpreter must
be used.<o:p></o:p></p>
<p class="MsoNormal" style="text-indent: 36pt;">Gender appropriate staff must be
used for nursing care involving handling, close contact with the client,
changing, bed baths, treatment and examination of a personal and delicate
nature and any other procedures that may require body exposure. <o:p></o:p></p>
<p class="MsoNormal" style="text-indent: 36pt;"><i style="mso-bidi-font-style: normal;">Amritdhari Sikhs</i> (male or female Sikhs who have taken and
maintained the Sikh Baptism) will have particular needs to maintain their code
of discipline and this should be discussed with them.<span style="mso-spacerun: yes;"> </span>They should not be asked to be separated from
their five articles of faith: <i style="mso-bidi-font-style: normal;">kesh</i>
(hair), <i style="mso-bidi-font-style: normal;">kangha </i>(wooden comb), <i style="mso-bidi-font-style: normal;">kirpan</i> (small sword), <i style="mso-bidi-font-style: normal;">kashehra </i>(special shorts) and <i style="mso-bidi-font-style: normal;">kara</i> (iron bangle).<span style="mso-spacerun: yes;"> </span>If for some reason this is absolutely
necessary it should be discussed with them before hand.<o:p></o:p></p>
<p class="MsoNormal" style="text-indent: 36pt;">Sikhs who maintain their hair
unshorn need to care for their hair.<span style="mso-spacerun: yes;"> </span>If
the patients are unable to care for their hair themselves, this must be
discussed with them or their relatives and they should be assisted as
necessary.<o:p></o:p></p>
<p class="MsoNormal" style="text-indent: 36pt;">The patient may need privacy when
they are engaged in prayer or are caring for their hair.<span style="mso-spacerun: yes;"> </span>They may not want to be seen without the head
covering (turban, <i style="mso-bidi-font-style: normal;">keski</i> (smaller
version of a turban) or a headscarf, especially in a shared room. Some Sikhs
like to spend time in prayer in the early morning and in the evening after a
bath.<span style="mso-spacerun: yes;"> </span>Their needs should be discussed,
understood and accommodated, and they should be assisted in maintaining their
discipline and daily routine.<span style="mso-spacerun: yes;"> </span>People may
also prefer to listen to their religious music (<i>kirtan</i>) at other
times.<span style="mso-spacerun: yes;"> </span>This should be encouraged and
will help them in their mental and physical well-being.<o:p></o:p></p>
<p class="MsoNormal" style="text-indent: 36pt;">Generally, staff and community
workers caring for elderly Sikhs need appropriate education and training to
understand the Sikh way of life, some aspects of which have been mention in the
first part of this article. Where there is need, faith guidance and counselling
service should be made available. <o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<h4><span style="text-decoration: none; text-underline: none;">2.2<span style="mso-tab-count: 1;"> </span>Terminal illness and death<o:p></o:p></span></h4>
<p class="MsoNormal"><span style="text-indent: 36pt;"><span> </span><span> </span><span> </span><span> </span>There are no obvious special
requirements for terminally ill patients except that they need to be cared for
and nursed with particular sensitivity. Where possible, arrangements should be
made for Sikh religious volunteers or paid workers, and religious personnel
from the local Gurdwara to visit them from time to time.</span><span style="text-indent: 36pt;"> </span></p><p class="MsoNormal" style="text-indent: 36pt;"><o:p></o:p></p>
<p class="MsoNormal"><span> </span><span> </span><span> </span><span> </span>Sometimes the question is asked, “How should a patient be
informed of a terminal illness?”<span style="mso-spacerun: yes;"> </span>There
is no simple answer to this; each situation will be different. Be guided by
those close to the patient.<span style="mso-spacerun: yes;">
</span>Understanding and acceptance of their situation by the patient can vary
according to their spirituality and mental outlook. Generally, people with true
understanding of Sikh teachings are much better at discussing their illness
frankly and accepting their situation more readily. The general experience is
that religious Sikhs remain calm to the end, and, sometimes even comfort those
they would be leaving behind! <o:p></o:p></p>
<p class="MsoNormal" style="text-indent: 36pt;">There are no specific protocols
for the handling of the deceased, except that the body must be given due
respect. The Sikh <i style="mso-bidi-font-style: normal;">Rehat</i> (Code of
Conduct) should be respected; that is, that none of the five <i style="mso-bidi-font-style: normal;">Kakaar</i> (Articles of Faith) should be
removed, even from the deceased body. Guidance should be sought from the family
or appointed relatives/friends. Family and friends may read the verses from the
Sikh Scriptures or repeat/ chant the words S<i style="mso-bidi-font-style: normal;">atnaam
and Waheguru</i> (Sikh Names for the Creator). Although not encouraged, some
older women may display uncontrolled grief.<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal"><b>2.3 Death</b></p>
<p class="MsoNormal"><span style="mso-tab-count: 1;"> </span><span style="font-size: 10pt; mso-bidi-font-size: 12.0pt;">(Note: The following general
notes are subject to the guidance given in the approved<span style="mso-spacerun: yes;"> </span>Sikh Code of Conduct (<i>Sikh Reht Maryada</i>),
a copy of which should be kept by those concerned. Panjabi and English versions
are readily available from Gurduaras and on the Internet.)<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" style="text-indent: 36pt;"><o:p> </o:p></p>
<p class="MsoNormal" style="text-indent: 36pt;">A Sikh, who has lived his or her
life according to the Guru’s teaching, is prepared for and accepts death as
inevitable at some stage in life, and as the Will of God (<i>Hukam Razaee</i>).<span style="mso-spacerun: yes;"> </span>Wailing and outward display of too much grief
is discouraged.<span style="mso-spacerun: yes;"> </span>At the time of grief
Sikhs are encouraged to find peace and comfort in the recitation and
understanding of <i style="mso-bidi-font-style: normal;">Gurbani </i>(the Guru’s
Word) and meditating on <i style="mso-bidi-font-style: normal;">Naam</i><span style="mso-bidi-font-style: italic;"> by reciting “</span><i style="mso-bidi-font-style: normal;">Satnaam, Waheguru</i><span style="mso-bidi-font-style: italic;">”</span>
– the True Name of the Wondrous Enlightener).<span style="mso-spacerun: yes;">
</span>There are relevant passages in the Guru Granth Sahib, which, when read
with understanding, can provide comfort and consolation to the grieving.<span style="mso-spacerun: yes;"> </span>However, there may be display of uncontrolled
grief, particularly by ladies attached to non-Sikh traditions.<o:p></o:p></p>
<p class="MsoNormal" style="text-indent: 36pt;">The dead body is treated with
respect until the final rites and cremation, which take place as soon as
possible.<span style="mso-spacerun: yes;"> </span>The 5 <i style="mso-bidi-font-style: normal;">Kakaar</i> must be maintained on the body to the end. Sikhs usually
cremate their dead, although, if the circumstances demand, the body can be
disposed off in any other way. The ashes are dispersed in flowing water.<span style="mso-spacerun: yes;"> </span>After the cremation, <i>Guru Granth Sahib</i>
is read from beginning to end, generally at the family’s home. There is no
fixed period in which to complete reading the Scriptures, but, traditionally,
it is soon after cremation.<span style="mso-spacerun: yes;"> </span>The family
is encouraged to read the Scriptures themselves or listen to the recitation by
someone else as much as they can.<span style="mso-spacerun: yes;"> </span>The
reading is followed by the final ceremony, generally also at the family’s
home.<span style="mso-spacerun: yes;"> </span>The reading of the Scriptures with
understanding or listening to them being read consoles the grieving relatives
and friends.<span style="mso-spacerun: yes;"> </span>The ceremony that follows
may be considered as the conclusion to the main grieving period.<o:p></o:p></p>
<div style="border-bottom: solid windowtext 1.0pt; border: none; mso-border-bottom-alt: solid windowtext .75pt; mso-element: para-border-div; padding: 0cm 0cm 1pt;">
<p class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext .75pt; mso-padding-alt: 0cm 0cm 1.0pt 0cm; padding: 0cm;"><o:p> </o:p></p>
<p class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext .75pt; mso-padding-alt: 0cm 0cm 1.0pt 0cm; padding: 0cm;"><o:p> </o:p></p>
</div>
<p class="MsoNormal"><b><u><span style="font-size: 11pt; mso-bidi-font-size: 12.0pt;">Notes:<o:p></o:p></span></u></b></p>
<p class="MsoNormal"><span style="font-size: 11pt; mso-bidi-font-size: 12.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="font-size: 11pt; mso-bidi-font-size: 12.0pt;">Coping
with old age is an increasingly important area due to the ageing population in
the Sikh diaspora. This is an initial collation of relevant Sikh thought;
others would wish to add and amend as they see fit. Relevant Gurbani quotations
are readily available and can be given in any presentation where appropriate. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 11pt; mso-bidi-font-size: 12.0pt;">As
well as the spiritual principles of Sikhism, it will also be useful to mention
some role models e.g. Guru Amar Das Ji’s Guruship period was from the age of 72
to 95 years (from 1552 - 1575). During this period Guru Sahib consolidated the
Sikh institutions set up by Guru Nanak Sahib and Guru Angad Dev Ji and gave the
Sikh Panth the organisation to emerge as the Khalsa Panth by 1699.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 11pt; mso-bidi-font-size: 12.0pt;">Great
elderly Sikhs include Baba Budha Ji, Baba Dip Singh Ji, Mata Bhag Kaur
(popular as Mai Bhago JI), and in recent times, Baba Fauja Singh, the marathon
runner, setting world records at the age of 90 plus. These GurSikhs exemplify
the Gurbani quote, “<i>Gurmukh budhay kaday nahi</i>”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size: 11pt; mso-bidi-font-size: 12.0pt;"><o:p> </o:p></span></p><p class="MsoNormal"><span style="font-size: 11pt; mso-bidi-font-size: 12.0pt;"><o:p>Gurmukh Singh OBE</o:p></span></p><p class="MsoNormal"><span face=""Arial",sans-serif" style="background: white; color: #767676;">© Copyright Gurmukh Singh (U.K.)</span><span face=""Arial",sans-serif" style="color: #767676;"><br />
<span style="background: white;">E-mail: sewauk2005@yahoo.co.uk</span><br />
<span style="background: white;">Please acknowledge quotations from this article</span><br />
<span style="background: white;">Articles may be published subject to prior
approval by the author</span></span><o:p></o:p></p>
<p class="MsoNormal"><span style="font-size: 11pt;">========================================================== </span></p>
<p align="center" class="MsoNormal" style="line-height: 14.4pt; margin-top: 12pt; mso-margin-bottom-alt: auto; text-align: center;"><b><span lang="EN-US" style="color: black; font-family: GurbaniLipi; mso-ansi-language: EN-US;">hir mMdru
eyhu srIru hY igAwin rqin prgtu hoie ]</span></b><span style="color: black;"><o:p></o:p></span></p>
<p align="center" class="MsoNormal" style="line-height: 14.4pt; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: center;"><b><span lang="EN-US" style="color: black; font-family: GurbaniLipi; mso-ansi-language: EN-US;">mnmuK mUlu
n jwxnI mwxis hir mMdru n hoie ] 2 ]</span></b><span style="color: black;"><o:p></o:p></span></p>
<p class="MsoBodyText" style="line-height: 14.4pt;"><i><span lang="EN-US" style="font-family: GurbaniLipi; font-size: 11pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial;">ArQ: pRwxI dw srIr hI Akwl purK dw mMdr hY, pr ies dI
soJI Akwl purK dy igAwn duAwrw hI pRwpq huMdI hY [ pr, mnmu~KW nMU ies vwry pqw
nhIN lgdw ikauNik auh smJdy hn ik ienswn dy srIr ivc Akwl purK dw vwsw ikvyN ho
skdw hY ? (2) </span></i><span face=""Arial",sans-serif" style="font-size: 10pt;"><o:p></o:p></span></p>
<p class="MsoBodyText" style="line-height: 14.4pt;"><span lang="EN-US" style="font-size: 11pt; mso-ansi-language: EN-US;">The human body is the abode of
the True Lord but it could only be realized by the Divine enlightenment of True
Naam. Whereas, the faithless persons are unable to realize as they suspect, how
this body could be the abode of Akaal Purkh? (2)</span><span face=""Arial",sans-serif" style="font-size: 10pt;"><o:p></o:p></span></p>
<p align="center" class="MsoBodyText" style="line-height: 14.4pt; text-align: center;"><b><span lang="EN-US" style="font-family: GurbaniLipi; font-size: 11pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial;">hir mMdru hir jIau swijAw riKAw hukim
svwir ]</span></b><span face=""Arial",sans-serif" style="font-size: 10pt;"><o:p></o:p></span></p>
<p align="center" class="MsoNormal" style="line-height: 14.4pt; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: center;"><b><span lang="EN-US" style="color: black; font-family: GurbaniLipi; mso-ansi-language: EN-US;">Duir lyKu
iliKAw su kmwvxw koie n mytxhwru ] 3 ]</span></b><span style="color: black;"><o:p></o:p></span></p>
<p class="MsoBodyText" style="line-height: 14.4pt;"><i><span lang="EN-US" style="font-family: GurbaniLipi; font-size: 11pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial;">ArQ: hy BweI! ienswn dy srIr nUM pYdw krn vwlw BI Akwl
purK Awp hI hY Aqy ies dI dyK-Bwl BI ausdy hukm Anuswr hI huMdI hY [ ies At~l
scweI Anuswr hI ieh jIvn cldw hY Aqy aus dI rzw ivc hor koeI dKl nhIN dy skdw [
(3) - (is~KW nMU sMq-bwibAW Aqy pujwrIAW qoN dUr hI rihxw cwhIdw hY} </span></i><span face=""Arial",sans-serif" style="font-size: 10pt;"><o:p></o:p></span></p>
<p class="MsoBodyText" style="line-height: 14.4pt;"><span lang="EN-US" style="font-size: 11pt; mso-ansi-language: EN-US;">Akaal Purkh alone is the
Creator of this human body the abode of God and it is also nourished by God’s
Command. By virtue of Divine Enlightenment, this life is sustained and as such
no other authority could ever interfere. (3) [Hence, Sikhs should not run after
sant-babas/pujaris]</span><span face=""Arial",sans-serif" style="font-size: 10pt;"><o:p></o:p></span></p><p class="MsoBodyText" style="line-height: 14.4pt;"><span lang="EN-US" style="font-size: 11pt; mso-ansi-language: EN-US;">======================================================</span></p>
<p class="MsoNormal"><span style="font-size: 11pt; mso-bidi-font-size: 12.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="font-size: 11pt; mso-bidi-font-size: 12.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="font-size: 11pt; mso-bidi-font-size: 12.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="font-size: 11pt; mso-bidi-font-size: 12.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="font-size: 11pt; mso-bidi-font-size: 12.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="font-size: 11pt; mso-bidi-font-size: 12.0pt;"><o:p> </o:p></span></p><br /><p></p>sewa ukhttp://www.blogger.com/profile/09303692858497738483noreply@blogger.com0tag:blogger.com,1999:blog-3768106678127081974.post-72889964568452640212021-02-12T06:22:00.000-08:002021-02-12T06:22:40.648-08:00Sikh Position Regarding Oaths in Courts<p> </p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, Geneva, sans-serif; font-size: 15px; line-height: 26px; margin-bottom: 26px; margin-top: 0px;">Through the Sikh Council UK, the Ministry of Justice asked for Sikh religious position regarding the taking of oaths in courts. Clarification was needed for “jurors guidance and for their staff manual so that the Ministry’s staff have a greater awareness and understanding of Sikhism.”</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, Geneva, sans-serif; font-size: 15px; line-height: 26px; margin-bottom: 26px; margin-top: 0px;">Current guidance received from the Ministry (e-mail of 4 April 2016), reads, “The [Sikh] community usually choose to Affirm but may choose to Affirm holding the Sikh holy book (they may refer to this as swearing). – The Sundar Gutka, an extract from the Guru Granth Sahib, is considered an appropriate form of a Sikh holy book to be used in courts. It should be covered with an orange or yellow cloth and only the juror should handle the holy book out of the cover.”</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, Geneva, sans-serif; font-size: 15px; line-height: 26px; margin-bottom: 26px; margin-top: 0px;">Reaction to this wording on behalf of the Sikh Missionary Society UK (affiliated to the Sikh Council) was immediate. Such wording and procedure is not acceptable. I was vaguely aware that the question had been addressed some years ago and general dissatisfaction had been expressed about the current practice from a Sikh religious perspective.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, Geneva, sans-serif; font-size: 15px; line-height: 26px; margin-bottom: 26px; margin-top: 0px;">The guidance wording forwarded on behalf of the Sikh Missionary Society UK (copied to the Sikh Council UK), which has been accepted by the Ministry of Justice (e-mail of 21 April 2016) is as follows:</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, Geneva, sans-serif; font-size: 15px; line-height: 26px; margin-bottom: 26px; margin-top: 0px;">“ Thank you for your reply. I have redrafted the guidance below, based on your response…. The guidance is for court staff on the swearing of oaths for Sikh customers and jurors:</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, Geneva, sans-serif; font-size: 15px; line-height: 26px; margin-bottom: 26px; margin-top: 0px;">“Guru Granth Sahib is the Living Spiritual Guide of the Sikhs. Taking the Guru or any part of it e.g. the Gutka, to the court constitutes an act of grave sacrilege. Stating something on oath using the word “God” or “Guru” is considered blasphemous in Sikh religion. So also is the act of giving testimony by touching or holding the Sikh Holy Scripture, Guru Granth Sahib or any part of it e.g. the Gutka. All Sikhs should exercise their right to Testify by Affirmation which is more in accordance with Sikh belief and practice. Sikhs should not be asked to remove their head coverings in court.” (close quote)</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, Geneva, sans-serif; font-size: 15px; line-height: 26px; margin-bottom: 26px; margin-top: 0px;">The Society agrees with similar interpretation of the Sikh religious position by prominent Sikhs like Lord Indarjit Singh and Sardar Harchand Singh of Canada. We agree with Harchand Singh when he wrote, “An individual [Sikh or non-Sikh], who in one way or another, becomes instrumental in taking Guru Granth Sahib or a Gutka to the court room, renders himself guilty of committing a grave sin in the eyes of his Guru.”</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, Geneva, sans-serif; font-size: 15px; line-height: 26px; margin-bottom: 26px; margin-top: 0px;">We also agree with the advice given by Lord Indarjit Singh to the Deparment of Constitutional Affairs* in 2005, “A solemn affirmation following a reminder of the consequences of perjury, would in all probability achieve a greater degree of justice than the swearing of oaths, not only for Sikhs but for people of all faiths.” [*The Department became part of the new Ministry of Justice.]</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, Geneva, sans-serif; font-size: 15px; line-height: 26px; margin-bottom: 26px; margin-top: 0px;">Any advice given on Sikh religious issues should be open and accountable.</p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, Geneva, sans-serif; font-size: 15px; line-height: 26px; margin-bottom: 26px; margin-top: 0px;">Gurmukh Singh OBE</p><p class="MsoNormal"><span style="background: white; color: #767676; font-family: "Arial",sans-serif;">© Copyright Gurmukh Singh (U.K.)</span><span style="color: #767676; font-family: "Arial",sans-serif;"><br />
<span style="background: white;">E-mail: sewauk2005@yahoo.co.uk</span><br />
<span style="background: white;">Please acknowledge quotations from this article</span><br />
<span style="background: white;">Articles may be published subject to prior
approval by the author</span></span><o:p></o:p></p><p style="background-color: white; box-sizing: border-box; color: #222222; font-family: Verdana, Geneva, sans-serif; font-size: 15px; line-height: 26px; margin-bottom: 26px; margin-top: 0px;"><br /></p>sewa ukhttp://www.blogger.com/profile/09303692858497738483noreply@blogger.com1tag:blogger.com,1999:blog-3768106678127081974.post-40445471286040711342021-02-11T05:45:00.001-08:002021-02-11T05:45:44.809-08:00Sikh Turban <p><b><span style="font-size: large;">Importance of the Sikh Turban </span></b></p><p><span style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; font-weight: 700; letter-spacing: -0.7px;"><br /></span></p><p><span style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; font-weight: 700; letter-spacing: -0.7px;">“There must be no doubt that the long coiled hair and the turban go together as one of the five K’s; as they are called — the articles of the religion dating back over 500 years. Definitions have been clearly made by the Gurus from time to time.”</span><span style="background-color: white; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px;"> </span><span style="background-color: white; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px;">(Sydney Bidwell MP (Ealing-Southall speaking in the House of Commons on 28 January, 1975 ref. His book “The Turban Victory”.</span></p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">For a Sikh, the <em style="box-sizing: border-box;">dastaar </em>(Sikh turban) is a religious requirement by the Guru’s own injunction. Dastaar is an essential article of faith for male Sikhs, about that there should be no misunderstanding: men must wear it, while it is optional for women. Four quotations are given below: the first from “<em style="box-sizing: border-box;">Sikh Reht Maryada</em> – The Code of Sikh Conduct & Conventions” and two from writers who were with Guru Gobind Singh Ji.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">“For a Sikh, there is no restriction or requirement as to dress except that he [or she] must wear <em style="box-sizing: border-box;">Kachhehra</em> [a drawer type of garment] and turban. A Sikh woman may or may not tie a turban.” Panth approved “<em style="box-sizing: border-box;">Sikh Reht Maryada</em> – The Code of Sikh Conduct & Conventions – Article”, Article XVI (t).</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">“<em style="box-sizing: border-box;">Kangha dono wakt kar, paag chuneh kar baandh</em>”<br style="box-sizing: border-box;" />(Translation) Comb your (unshorn) hair twice a day and tie your turban neatly.<br style="box-sizing: border-box;" />(Tanhkahnama of Bhai Nand Lal – a leading poet in Guru Gobind Singh’s court.)<br style="box-sizing: border-box;" /><br style="box-sizing: border-box;" />“<em style="box-sizing: border-box;">Joora sis kay madh baandhe(n), aor paag barhi baandhe(n)</em>”<br style="box-sizing: border-box;" />(Translation) Tie your hair-knot in the middle of your head and tie the full length turban (to distinguish it from the small turban called “keski” which some Sikhs wear underneath the full length turban).<br style="box-sizing: border-box;" />(Reht Naama Bhai Daya Singh – the first of the Panj Piarays – the Five Beloved Ones.)<br style="box-sizing: border-box;" />“<em style="box-sizing: border-box;">Huto Guru Sri Jaani Jaan, sabhi bidhee Guru leyee pehchaan…<br style="box-sizing: border-box;" />Sehli topi sir dhare(n), daaseh naam kahai……<br style="box-sizing: border-box;" />Ab Sikhan roop paltaiyay, tej dhari jim lakh tao pai…<br style="box-sizing: border-box;" />Shatri roop sundar att laagay, kes sis sir bandhio paagay</em>…”<br style="box-sizing: border-box;" />(Translation) And so the All Knowing Guru recognised the need…these people wear a cap and have names like “Daas” (slave or servant)….now the appearance (and personality) of the Sikhs will be changed and they shall be recognised in their distinctive glamour amongst thousands. The (saint)warrior appearance is attractive with unshorn hair and turban tied on the head.<br style="box-sizing: border-box;" />(“Sri Guru Panth Prakash” by Bhai Ratan Singh Bhangu)<br style="box-sizing: border-box;" />It becomes rather tedious reading Sikh scholars quoting the Old Testament, “Once they enter the gates of the inner Court, they are to wear vestments. They shalt wear linen turban, and linen drawers on their loins.” So what, I ask myself. Is it not enough that my Guru instructed me to wear a turban over my unshorn hair? In the same way, references by Sikh scholars to Samson and myths about the power of hair do sound quite ridiculous!<br style="box-sizing: border-box;" />However, we can accept that for thousands of years the turban had, and for millions around the world continues to have, very special cultural and spiritual significance. In the Semitic traditions - the Jewish, the Christians and the Islamic – the turban has been a symbol of “prophethood, holiness and divine power.” (“<a href="https://archive.org/stream/TheTurbanAndTheSwordOfTheSikhs/TheTurbanAndTheSwordOfTheSikhs_djvu.txt" style="background-color: transparent; box-sizing: border-box; color: #295ba8;">The Turban and the Sword of The Sikhs</a>” by Dr Trilochan Singh). It matters not whether it was “One of the Commands of God to Moses was to wear turban…”<br style="box-sizing: border-box;" />Also, in India, the turban was and continues to be, a symbol of royalty, being used in place of a crown. The Sikh <em style="box-sizing: border-box;">dastaar </em>makes the Sikh a <em style="box-sizing: border-box;">sardaar</em> (chief or lord). Without <em style="box-sizing: border-box;">dastaar</em>, a Sikh is not a <em style="box-sizing: border-box;">sardaar</em>, and no one addresses him so. The Sikh <em style="box-sizing: border-box;">dastaar</em>, worn neatly and with dignity, does combine and represent the <em style="box-sizing: border-box;">miri-piri</em> (temporal and spiritual) aspects of <em style="box-sizing: border-box;">Sikhi</em> .</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">“<em style="box-sizing: border-box;">In gareeb Sikhan ko dioon paatshahi</em>” – I shall bestow royalty on these poor Sikhs was the Guru’s promise. And so, by replacing their servile <em style="box-sizing: border-box;">topis</em> (caps) with the kingly turban, and by placing the sword of honour – the defender of human dignity - in their hands, that is precisely what the Guru did.<br style="box-sizing: border-box;" />Within sixty years of the Guru’s demise, the Sikhs ruled all the area north of Delhi and put a stop to the annual invasions from the north-west via Afghanistan.<br style="box-sizing: border-box;" /><span style="box-sizing: border-box; font-weight: 700;">Sikh Turban ban in France</span><br style="box-sizing: border-box;" />An article on dastaar would not be complete without a reference to the turban issue in France. As Dr M S Rahi says in his well researched article in “The Sikh Review” ("<a href="http://www.globalsikhstudies.net/pdf/Turban%20and%20the%20French%20Law-M.S.%20Rahi%20.pdf" style="background-color: transparent; box-sizing: border-box; color: #295ba8;">Turban and the French Law</a>" SR Jan 2005,) “<em style="box-sizing: border-box;">The turban of the Sikhs, a hoary article of their faith, is once again caught in the controversy of definition of secularism as understood within the framework of French republicanism and political liberalism of the other countries of the world.”</em><br style="box-sizing: border-box;" />According to the Universal Declaration of Human Rights, <em style="box-sizing: border-box;">“Everyone has the right to freedom of thought, conscience and religion; this right includes…..either alone or in community with others and in public or private, to manifest his religion…” </em>(Article 18). The French passed a law, which contravenes a human right agreed to at the international level. In fact, the French are going against the spirit of their own constitution. It was the French Revolution which gave the world the famous slogan – liberty, equality and fraternity. As is accepted, if the Sikh <em style="box-sizing: border-box;">daystar</em> is a symbol of dignity, freedom and moral courage to fight against injustice facing all the odds and difficulties, then the French ban is a challenge for the Sikhs worldwide, to resist such injustice. The Sikhs should continue to seek the support of the international community.<br style="box-sizing: border-box;" />Wrote Dr M S Rahi, <em style="box-sizing: border-box;">“The international community should take note that the Sikhs are feeling hurt and humiliated by the French Law passed in 21st Century for the removal of their turban in the schools of France.”</em><br style="box-sizing: border-box;" />Sikh youth today are looking for extrovert role models like Ravi Singh of Khalsa Aid (UK) and the globe-trotting <em style="box-sizing: border-box;">Kirtania</em> world-musician, Dya Singh of Australia, who are proud of their Guru-given <em style="box-sizing: border-box;">dastaar</em> and Sikh identity. Over the years, hundreds of turban-wearing Sikhs around the world have succeeded and excelled in their chosen professions.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">The dastaar, as part of the <em style="box-sizing: border-box;">sabat-surat sardaar</em> Sikh personality gave them the strength of character and the courage to face all odds and to succeed. That is also my personal experience of living and working in the UK for over 56 years.<br style="box-sizing: border-box;" /><span style="box-sizing: border-box; font-weight: 700;">Dastaar, as part of the Sikh identity is a gift of the Guru and should be accepted gratefully as such</span>.<br style="box-sizing: border-box;" />The 21st Century message for Sikh youth is:<br style="box-sizing: border-box;" />“<em style="box-sizing: border-box;">Leadership by Turban</em>” is not a theory but a proven fact.<br style="box-sizing: border-box;" />I started with a quotation from a speech in the House of Commons, let me finish with one from the House of Lords:</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px;">“<span style="box-sizing: border-box; font-weight: 700;">There is absolutely no doubt that the wearing of the turban is an essential part of the Sikh religion. The ten gurus, the founders of the religion and the architects of it, all wore turban themselves</span>.” Lord Avebury 5th October 1976 – Second Reading of the “Motor-cycle Crash-Helmets (Religious exemption) Bill”.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px;"><br /></p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px;">Gurmukh Singh OBE</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px;"></p><p class="MsoNormal"><span style="background: white; color: #767676; font-family: "Arial",sans-serif;">© Copyright Gurmukh Singh (U.K.)</span><span style="color: #767676; font-family: "Arial",sans-serif;"><br style="-webkit-text-stroke-width: 0px; box-sizing: border-box; font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-decoration-color: initial; text-decoration-style: initial; text-decoration-thickness: initial; widows: 2; word-spacing: 0px;" />
<span style="background: white;"><span style="-webkit-text-stroke-width: 0px; float: none; font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-decoration-color: initial; text-decoration-style: initial; text-decoration-thickness: initial; widows: 2; word-spacing: 0px;">E-mail: sewauk2005@yahoo.co.uk</span></span><br style="-webkit-text-stroke-width: 0px; box-sizing: border-box; font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-decoration-color: initial; text-decoration-style: initial; text-decoration-thickness: initial; widows: 2; word-spacing: 0px;" />
<span style="background: white;"><span style="-webkit-text-stroke-width: 0px; float: none; font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-decoration-color: initial; text-decoration-style: initial; text-decoration-thickness: initial; widows: 2; word-spacing: 0px;">Please acknowledge quotations from this article</span></span><br style="-webkit-text-stroke-width: 0px; box-sizing: border-box; font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-decoration-color: initial; text-decoration-style: initial; text-decoration-thickness: initial; widows: 2; word-spacing: 0px;" />
<span style="background: white;"><span style="-webkit-text-stroke-width: 0px; float: none; font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-decoration-color: initial; text-decoration-style: initial; text-decoration-thickness: initial; widows: 2; word-spacing: 0px;">Articles may be published subject to prior
approval by the author</span></span></span><o:p></o:p></p><br /><p></p>sewa ukhttp://www.blogger.com/profile/09303692858497738483noreply@blogger.com0tag:blogger.com,1999:blog-3768106678127081974.post-87545082924014940932021-02-11T05:30:00.002-08:002021-02-11T05:30:55.559-08:00Japji Sahib Book Reveiw<div class="row" id="crumbs-header" style="background-color: #f2f1ed; box-sizing: border-box; color: #333333; font-family: Ubuntu, sans-serif; font-size: 14px; letter-spacing: -0.7px; margin-left: -15px; margin-right: -15px; padding: 10px 0px;"><div class="col-xs-6 clearfix" style="box-sizing: border-box; float: left; min-height: 1px; padding-left: 15px; padding-right: 15px; position: relative; width: 585px;"><div class="breadcrumbs" style="box-sizing: border-box;"><p class="breadcrumb-trail" style="box-sizing: border-box; color: #4d4e4f; float: left; font-size: 12px; font-style: italic; line-height: 24px; margin: 0px;">Home</p></div></div><div class="col-xs-6" style="box-sizing: border-box; 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box-sizing: border-box; color: white; line-height: 22px; max-height: 100%; overflow: auto; padding: 0px 20px 14px; position: absolute; width: 847.5px; z-index: 15;"><h1 class="featured-title" style="box-sizing: border-box; color: inherit; font-size: 36px; font-weight: 500; line-height: 40px; margin: 20px 0px 10px;">"Understanding Japji Sahib" Book by Sardar Rawel Singh</h1><p class="excerpt" style="box-sizing: border-box; font-size: 20px; line-height: 30px; margin: 0px 0px 10px;">The importance of this book lies in establishing the sovereign status of Sikh theology.</p></div></div></div></div></section></div><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><b><span style="font-size: medium;">[Image from Sikhnet review]</span></b></p><p><b><span style="font-size: medium;">"Understand Japji Sahib" By Sardar Rawel Singh</span></b></p><p>Book review by Gurmukh Singh.</p><p><em style="box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px;">Japji</em><span style="color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px;"> </span><span style="color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px;">of Guru Nanak Sahib, the Founder of</span><span style="color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px;"> </span><em style="box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px;">Sikhi</em><span style="color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px;"> </span><span style="color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px;">(Sikhism), is the essence of Sikh theology. It is the first</span><span style="color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px;"> </span><em style="box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px;">Bani</em><span style="color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px;"> </span><span style="color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px;">in the Sikh holy Scripture, Sri Guru Granth Sahib.</span></p><p><span style="color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px;">It provides the road-map and</span><span style="color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px;"> </span><em style="box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px;">directions for travel</em><span style="color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px;"> </span><span style="color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px;">for the Sikh who follows the Guru’s path to the main objective of human life which is union with the Creator Being by aspiring to</span><span style="color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px;"> </span><em style="box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px;">Sach Khand</em><span style="color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px;">, the realm of Truth, the Ultimate Reality.</span></p><section class="panel-body" id="article-content" style="box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; padding: 50px;"><div class="content" style="box-sizing: border-box; line-height: 30px;"><div class="field field-name-body field-type-text-with-summary field-label-hidden" style="box-sizing: border-box;"><div class="field-items" style="box-sizing: border-box;"><div class="field-item even" property="content:encoded" style="box-sizing: border-box;"><p style="box-sizing: border-box; line-height: 30px; margin: 0px 0px 30px;">The book, <span style="box-sizing: border-box; font-weight: 700;"><em style="box-sizing: border-box;">Understanding Japji Sahib</em></span>, is in two parts.</p><p style="box-sizing: border-box; line-height: 30px; margin: 0px 0px 30px;">The first part comprises short essays which expound the main themes of <em style="box-sizing: border-box;">Japji</em>.</p><p style="box-sizing: border-box; line-height: 30px; margin: 0px 0px 30px;">The second part is an interpretation of each <em style="box-sizing: border-box;">Paurri</em> or stanza of <em style="box-sizing: border-box;">Japji</em> in the same format as the author’s magnum opus, the full translation of the Sikh holy Scripture, Sri Guru Granth Sahib. [<em style="box-sizing: border-box;">At the time of writing, the work has yet to be published but has been made available online by the author and well received by Sikh scholars.</em>]</p><p style="box-sizing: border-box; line-height: 30px; margin: 0px 0px 30px;">Sri Guru Granth Sahib is an exposition of Japji. It is not possible to interpret the <em style="box-sizing: border-box;">Bani</em> (the <em style="box-sizing: border-box;">Shabad</em> or Word-Guru) in Guru Granth Sahib without continually cross-referencing back to the Source Bani, Japji. Otherwise, inevitably, the interpretation would be misleading. It would lead to many diverse conclusions, thereby, giving rise to many sects, cults, gurudoms and <em style="box-sizing: border-box;">derawadi</em> traditions, all claiming Sikhi centre-ground!</p><p style="box-sizing: border-box; line-height: 30px; margin: 0px 0px 30px;">Therefore, exposition of the unique and sovereign theology of Guru Nanak depends on the correct understanding of the main themes of Japji. Also, in an environment of polemics i.e. religious controversy when the independent existence of one established religion is challenged by another, it becomes vital that the uniqueness of its ideology is explained with clarity.</p><p style="box-sizing: border-box; line-height: 30px; margin: 0px 0px 30px;">The extent to which the author has succeeded in establishing the sovereignty of Sikh theology and confirming Guru Nanak Sahib’s Japji as its root-source, has been used as the benchmark for this review of his book, <em style="box-sizing: border-box;">Understanding Japji Sahib</em>.</p><p style="box-sizing: border-box; line-height: 30px; margin: 0px 0px 30px;">There is no shortage of exegeses of Japji by erudite Sikh scholars. Yet, the author’s research and presentation offer much more than his modest claim, “It is one more English interpretation of Japji but with a different format giving meanings of most individual words in parentheses.” His introductory essays leading up to <em style="box-sizing: border-box;">“Paurri-wise Interpretation of Japji”</em> are of great value in clarifying Guru Nanak’s <em style="box-sizing: border-box;">nirala</em> Panth (unique path).</p><p style="box-sizing: border-box; line-height: 30px; margin: 0px 0px 30px;">The author has mostly relied on Japji itself for his interpretation. He writes, “A careful study of Japji shows that Guru Nanak first covers a topic in a <em style="box-sizing: border-box;">Paurri</em> and elaborates/verifies it in later <em style="box-sizing: border-box;">Paurris</em>. If this is followed in translation/interpretation, it helps in relying on the Guru’s guidance rather than on personal understanding.” This is an objective and fresh approach to the understanding of Japji.</p><p style="box-sizing: border-box; line-height: 30px; margin: 0px 0px 30px;">Starting with an overview, the <em style="box-sizing: border-box;">Synopsis</em>, Japji topics and themes are cross-referenced in the Japji Paurris under the headings of <em style="box-sizing: border-box;">Naam, Cosmology, Karma, Re-incarnation and Liberation, Divine Grace and Avoiding Rituals and complying with Naam.</em> The chapter on, <em style="box-sizing: border-box;">Development of Thought in Japji</em>, takes the reader on a guided tour of the Japji at the next level to the introductory <em style="box-sizing: border-box;">Synopsis</em>.</p><p style="box-sizing: border-box; line-height: 30px; margin: 0px 0px 30px;">The second part is a detailed <em style="box-sizing: border-box;">“Paurri-wise Interpretation of Japji”</em>. It takes the reader from the prologue, through the 38 Paurris to the epilogue. The Paurris are interpreted and explained sequentially like steps leading from the temporal to the highest spiritual levels.</p><p style="box-sizing: border-box; line-height: 30px; margin: 0px 0px 30px;">The road-map is now complete with clear <em style="box-sizing: border-box;">directions for travel</em> on the Guru’s road.</p><p style="box-sizing: border-box; line-height: 30px; margin: 0px 0px 30px;"><em style="box-sizing: border-box;">Naam</em> is the main theme of Japji and it is important to fully grasp what <em style="box-sizing: border-box;">Naam</em> means in Sikh thought. Is <em style="box-sizing: border-box;">Naam japna</em> just inactive parrot-fashion repetition of some holy Word or is it suggestive of a life of Sikhi activism. If so how? Do we climb the <em style="box-sizing: border-box;">Paurris</em> (steps) of Japji without effort or does that step-by-step climb require daily mental and physical effort? The author clarifies that living by <em style="box-sizing: border-box;">Naam</em> means emulating Divine virtues/attributes and living by divine commands. That requires daily/timely sustained effort.</p><p style="box-sizing: border-box; line-height: 30px; margin: 0px 0px 30px;">The reader is left in no doubt that <em style="box-sizing: border-box;">Naam japna</em> requires both, mental and physical activism/effort. That clarification sets this study, <em style="box-sizing: border-box;">Understanding Japji Sahib</em>, apart from other interpretations.</p><p style="box-sizing: border-box; line-height: 30px; margin: 0px 0px 30px;"><em style="box-sizing: border-box;">Naam</em> is (<em style="box-sizing: border-box;">gun</em> or qualities) virtues or attributes – plural concept - and <em style="box-sizing: border-box;">Naam</em> is commands (<em style="box-sizing: border-box;">Hukam rajaaee</em> or Divine Will) of the Almighty – referred to as <em style="box-sizing: border-box;">Hukam</em> (command), a singular concept. As the author sums up, “lead life by <em style="box-sizing: border-box;">Naam</em> and attain union with the Supreme Being.”</p><p style="box-sizing: border-box; line-height: 30px; margin: 0px 0px 30px;">The journey which follows the <em style="box-sizing: border-box;">directions for travel</em>, starts with the <em style="box-sizing: border-box;">Mool Mantar</em>, the founding precept of Sikh theology, which gives Sikh ideology its sovereign status amongst world religions. The author clarifies, “<span style="box-sizing: border-box; font-weight: 700;">ੴ </span> Ik Oankaar is not the ‘Omkar’ of Hindu belief signifying the Hindu trinity of Brahma – the creator, Vishnu – the sustainer and Mahesh/Shiva – the destroyer. The use of the numeral ‘1’ before Oankaar discounts that interpretation because the numeral ‘1’ is indivisible.” The conclusion is, “ <span style="box-sizing: border-box; font-weight: 700;">ੴ </span>is therefore to be taken as a single indivisible representation of the Supreme Being.”</p><p style="box-sizing: border-box; line-height: 30px; margin: 0px 0px 30px;">Thus, the very opening expression of <em style="box-sizing: border-box;">Japji</em>, the Mool Mantar, the basis of Sikh theology, rejects the Hindu belief system.</p><p style="box-sizing: border-box; line-height: 30px; margin: 0px 0px 30px;">After the <em style="box-sizing: border-box;">Mool Mantar</em>, and the prologue, the journey continues with the question: <em style="box-sizing: border-box;">How can the wall of falsehood be broken so that one is looked at as (sachiaara) truthful i.e. presenting the self as one really is?</em></p><p style="box-sizing: border-box; line-height: 30px; margin: 0px 0px 30px;">The Guru’s response is in Japji Paurris (steps), which the devotee <em style="box-sizing: border-box;">climbs</em> to reach the final destination where the <em style="box-sizing: border-box;">Nirankar</em>, the Formless Almighty resides. That is the realm of Truth. It is <em style="box-sizing: border-box;">in minds of those who truthfully conform to Naam</em>.</p><p style="box-sizing: border-box; line-height: 30px; margin: 0px 0px 30px;">With quotations from Japji, the essays clarify the Sikhi concepts relating to cosmology, karma, re-incarnation and liberation, Divine Grace and rituals.</p><p style="box-sizing: border-box; line-height: 30px; margin: 0px 0px 30px;"><em style="box-sizing: border-box;">About transliteration:</em> Transliteration of one language alphabet into another can be only a close approximation of the original pronunciation at best. The author has given a detailed explanation of the dual approach method used to help the non-Punjabi reader to get the conventional pattern of sounds of the Punjabi language right. However, the original word pronunciation in Punjabi can only be learnt from a Punjabi speaking person. To use one example, the author admits, “It has not been possible to make distinction between sounds of ‘<span style="box-sizing: border-box; font-weight: 700;">ਨ</span>’ and ‘<span style="box-sizing: border-box; font-weight: 700;">ਣ</span>’ and ‘n’ has been used for both.”</p><p style="box-sizing: border-box; line-height: 30px; margin: 0px 0px 30px;"><span style="box-sizing: border-box; font-weight: 700;">Review conclusion:</span></p><p style="box-sizing: border-box; line-height: 30px; margin: 0px 0px 30px;">The author’s approach and schematic presentation of Japji Sahib themes is original and, without doubt, adds value to earlier exegeses. The themes are developed with references from Japji itself. That means that the interpretation and understanding are based on the Guru’s Own guidance and revelations in Japji. This methodology adds much authority and value to the <em style="box-sizing: border-box;">Understanding of Japji Sahib</em>. The book is an invaluable learning aid for serious students of Sikh thought.</p><p style="box-sizing: border-box; line-height: 30px; margin: 0px 0px 30px;">1898, Bhai Kahn Singh Nabha, completed his historic book, Hum Hindu Nahi, one publisher wrote,”….it was <em style="box-sizing: border-box;">an outcome of polemics prevailing in the religiously polarised and strife-torn society of the nineteenth century’s last decade.”</em></p><p style="box-sizing: border-box; line-height: 30px; margin: 0px 0px 30px;">Today, the distinct Sikh ideology and identity faces similar threats. Due to external as well as internal ideological challenges, the global Sikh reaction is to re-discover the founding principles of Sikhi. Next generations in the diaspora are searching for the essence of true Sikhi. They need quality literature in English.</p><p style="box-sizing: border-box; line-height: 30px; margin: 0px;">For the mature student of Gurbani, <em style="box-sizing: border-box;">Understanding Japji Sahib</em> by Sardar Rawel Singh, falls into that category. Due to the central importance of <em style="box-sizing: border-box;">Japji</em> in Sikh theology, the importance of this book lies in establishing the sovereign status of Sikh theology.</p><p style="box-sizing: border-box; line-height: 30px; margin: 0px;"><br /></p><p style="box-sizing: border-box; line-height: 30px; margin: 0px;">Gurmukh Singh OBE</p><p class="MsoNormal"><span style="background: white; color: #767676; font-family: "Arial",sans-serif;">© Copyright Gurmukh Singh (U.K.)</span><span style="color: #767676; font-family: "Arial",sans-serif;"><br style="box-sizing: border-box;" />
<span style="background: white;">E-mail: sewauk2005@yahoo.co.uk</span><br style="box-sizing: border-box;" />
<span style="background: white;">Please acknowledge quotations from this article</span><br style="box-sizing: border-box;" />
<span style="background: white;">Articles may be published subject to prior
approval by the author</span></span><o:p></o:p></p></div></div></div></div></section><div class="list-group-item author-articles-section with-bio" style="background-color: white; border-bottom: 1px solid rgb(221, 221, 221); border-image: initial; border-left: none; border-right: none; border-top: 1px solid rgb(221, 221, 221); box-sizing: border-box; color: #4d4e4f; font-family: Ubuntu, sans-serif; font-size: 18px; letter-spacing: -0.7px; margin-bottom: -1px; padding: 30px 50px; position: relative;"><h3 class="author-name" style="box-sizing: border-box; color: inherit; font-size: 18px; line-height: 30px; margin-bottom: 10px; margin-left: 90px; margin-top: 0px;"><br /></h3></div>sewa ukhttp://www.blogger.com/profile/09303692858497738483noreply@blogger.com0tag:blogger.com,1999:blog-3768106678127081974.post-34704738116853131672021-02-11T04:10:00.001-08:002021-02-11T04:10:20.779-08:00Sikhism and Science<p><br /></p><div id="content-top" style="background-color: #f2f1ed; box-sizing: border-box; color: #333333; font-family: Ubuntu, sans-serif; font-size: 14px; letter-spacing: -0.7px; margin-bottom: 25px;"><div class="item hero-container " style="box-sizing: border-box; margin-bottom: 15px; position: relative;"><img alt="" class="img-responsive" height="500" src="https://www.sikhnet.com/files/styles/hero-image/public/news/image/main/creation.jpg?itok=L4-BCJ6L" style="border: 0px; box-sizing: border-box; display: block; height: auto; max-width: none !important; position: relative; vertical-align: middle; width: 847.5px;" typeof="foaf:Image" width="820" /><div class="item-container" style="box-sizing: border-box;"><div class="item-content" style="bottom: 0px; box-sizing: border-box; color: white; line-height: 22px; max-height: 100%; overflow: auto; padding: 0px 20px 14px; position: absolute; width: 847.5px; z-index: 15;"><h1 class="featured-title" style="box-sizing: border-box; color: inherit; font-size: 36px; font-weight: 500; line-height: 40px; margin: 20px 0px 10px;">Gurbani and Science</h1><p class="excerpt" style="box-sizing: border-box; font-size: 20px; line-height: 30px; margin: 0px 0px 10px;">The late Bhai Sahib Subedar Dharam Singh Sujjon’s research into the deeper meaning of Gurbani leaves the reader in a sta...</p></div></div></div></div><div id="content-main" style="background-color: #f2f1ed; box-sizing: border-box; color: #333333; font-family: Ubuntu, sans-serif; font-size: 14px; letter-spacing: -0.7px;"><span style="background-color: white; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px;">[Image from Sikhnet article under above heading.]</span></div><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;"><br /></p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">The late Bhai Sahib Subedar Dharam Singh Sujjon’s research into the deeper meaning of Gurbani leaves the reader in a state of wonderment.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">He developed his arguments through a questioning approach and from first principles. He was a Gurbani scientist. Some of Bhai Sahib’s articles (in Panjabi) have also been published as “<em style="box-sizing: border-box;">Gurbani Atay Science Di Roshni Wich Akal Purakh</em>” (God In The Light of Gurbani & Science) which has been translated into English as “Gurbani & Science.”</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">The Mool Mantar is the Primary Mystical Formula at the beginning of the Sikh Scripture, Guru Granth Sahib. Bhai Sahib interpreted the Mool Mantar in the light of Guru Gobind Singh Ji’s further clarification in Jaap Sahib, “Achal Moorat Anbhau Prakaas Ametoj Kahejjai.” I am not aware of any scholar who has interpreted this profound revelation by Guru Gobind Singh Ji with such relevance to modern science. The import of these Words in the context of the opening “Tav Prasaad, Chhapay Chhand” of Jaap Sahib is as follows:</p><blockquote style="background-color: white; border-left: 10px solid rgb(238, 238, 238); box-shadow: rgb(221, 221, 221) 1px 1px 5px; box-sizing: border-box; clear: both; color: #4d4e4f; font-family: "Book Antiqua", Palatino, serif; font-size: 17.5px; font-style: italic; letter-spacing: 1px; margin: 0px 0px 20px; padding: 10px 10px 10px 20px; position: relative;"><p style="box-sizing: border-box; font-size: 18px; line-height: 30px; margin: 0px;">Waheguru, the Wondrous Dispeller of Darkness, is Infinite Energy (Ametoj) and is not an individual (not viakti) but Infinite Power (Shakti). Through conscious (self-aware) manifestation (anbhau prakaas), the perfect energy (pooran shakti) changes from potential form i.e. un-manifest, motionless form (Achal Moorat), which is without any visible qualities (Nirgun Saroop), to dynamic energy in manifest form with unlimited variety of qualities (as Sirgun Saroop). The Infinite Self-aware Motionless Energy (Achal Moorat), through Own Will, manifests itself as dynamic energy which is a living force. That is the One and only, Nirgun/Sirgun Ik Onkar.</p></blockquote><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Tis bhaavae tan karay bisthaar. Tis bhaavae tan Ekankar. (GGS. 294)<br style="box-sizing: border-box;" />At Own Will, The (Self-aware) Singularity expands or contracts.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Pasreo Aap hoay anat trang ( GGS 275)<br style="box-sizing: border-box;" />Expands Himself (by Own Will) as endless waves</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">(In Benti Chaopai, Guru Gobind Singh Ji conveys the same message.)<br style="box-sizing: border-box;" />Jabb udkarakh kara Kartara. Parja dharat tabb deh apara.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">When the Creator Being uses His expanding action or energy (udkarakh), He creates numerous people and bodies.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Jab akarakh karat ho kab hoon. Tumm mai milat deh dhar sabh-hoon.<br style="box-sizing: border-box;" />When You use Your contracting energy (akarakh), all are absorbed in You.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">So, from Conscious Singularity stage, at Own Will, the Creator expands into all-connected creation as a Universal Field of Energy, and contracts back to motionless unmanifest existence (Achal Moorat). Except for the “self-awareness” (anbhao – same as anbhav in this context) aspect, which makes the infinite energy a living entity in religion (Jagat Jot), it seems modern physics, cosmology and time-space theories would agree with the rest. And so the two sciences - physical science and the spiritual Gurbani science – begin to converge.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">The following argument has been put forward to show that the Creator, as Electromagnetic Force or the Universal Field of Energy lives and is life-giving (that it has “praan shakti”): The argument is that only a living organism can procreate and give life to another. The universe was created from electromagnetic energy. Thus the same energy is responsible for life in the universe and is a living (and life creating) entity.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">The articles in Bhai Sahib’s book “Gurbani & Science.” cover diverse topics, mostly in the context of modern science. Bhai Sahib investigates different aspects of Sikh ideology and way of life: the great spiritual significance of Amrat Sanskar (Sikh initiation ceremony) Gurbani recitation and Kirtan (religious singing) how the mind can be turned inwards to discover its own divine nature (jot saroop), the need for the Guru, salvation and the beginning and end of creation, to mention a few.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">One interesting item is about the Five Regions (Panj Khand) described in Japuji Sahib. Bhai Sahib concludes that these are in fact five regions or actual spheres of existence just like this world. In scientific terms, it is possible for various wave frequencies to occupy the same space in the electromagnetic spectrum. Co-existence of different regions relating to different wave frequency bands (in the electromagnetic spectrum) is possible.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Essentially, when discussing Gurbani and Science, Bhai Sahib finds factors common to both disciplines in concepts such as various forms of energy (shakti) nature of matter (as space and energy) Albert Einstein’s Special Theory of Relativity (e.g. what happens when the speed of light is approached, and about time and space) along with the link between mind and matter. And so he probes the true reality behind what we see as our “reality”. The final question, whether there is an all-pervading life force (praan shakti) needs further scientific confirmation. Gurbani leaves no doubt that the presence of the Self-aware Living Light (Jagat Jot) is in everything and that the scientific division between organic and inorganic matter is artificial and that the life force is in everything, in every energy form to the smallest sub-particles and waves of the electromagnetic spectrum.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Manifest form of the Infinite Energy Being is One self-aware electromagnetic force. One living body, within which all creation is; within which we all are. Time and distance are an illusion and so is self-centred individuality, which separates one being from another, and the individual soul from the Perfect Energy (Puran Shakti). Creation is not “many” but one body (vraat sarir) of Akal Purakh manifesting His countless qualities i.e. His Sargun Saroop. Therefore, self-centred individuality is an illusion, a dream from which we need to wake up with the Guru’s Grace (Nadar.)</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">In his book, Bhai Sahib expands on the profound revelations in the Mool Mantar and the opening Chhapay Chhand of Jaap Sahib. Other references in Gurbani equate the Manifest Form of Akal Purakh to light or “waves” (trang.) “Ek Noor te sabh jagg upjia.” From the One (the same) light all creation is created. Scientific research to date confirms this fact. At the lowest (founding) level, visible Creation is in the form of wave energy. Nothing is “solid” as we see the world. Even within the atom, only 1 part out of 10,000 is electricity, the rest is space – just emptiness! Electricity is wave energy and not “solid.” Place any “solid” particle under an infinitely powerful microscope and it will reveal that “Every solid particle in the universe turned out to be ghostly bundle of energy vibrating in an immense void.” (Dr Pardip Chopra MD in his book “Ageless Body Timeless Mind.”)</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Atomic sub-particles, protons, neutrons and electrons, turn out to be no more than bundles of wave energy. These bundles of energy turn “on/off” millions of times in a second, popping in and out of existence! In the same way that the rapidly moving picture-frames give us the illusion of moving objects on a cinema screen, so the waves of energy, the building blocks of the universe, give the illusion of solid objects when in fact there is only the living force of the Infinite Energy (Jaagat Jot) and nothing else. The universe is in fact “empty” and time/space is an illusion as are the “solid” objects in the universe. All visible Creation is connected in the Universal Field of Energy; and it is One. Science confirms that our “reality” is only apparent or virtual. There is only the ever awake Light, the Jaagat Jot, the Creator’s conscious energy and the rest is illusion.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">The Motionless Existence or Entity (Achal Moorat) expands from One (Ek) and manifests as light and sound. The Light is “Jot” and the sound is heard as “Shabad dhun”. Bhai Sahib (quoting Bhai Gurdas’ Vaars 12 and 26) comes to the conclusion that the Shabad dhun is heard by the saintly as “Waheguru” the Gur-Shabad. This is the “Naam” which is recited by Gursikhs.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Einstein’s Special Theory of Relativity states that time slows down as an object approaches the speed of light and time stops at the speed of light (186,000 miles per second.) Where there is no time there is no space and no past present or future. All is “here and now.” No one can reach this speed as it requires infinite force; only the mind (thought) can reach this state of “here and now” which is timeless (amar.) This state of the mind is “brahm-avastha” reached only by the brahm-gyani whose mind becomes attuned to the Timeless Being, the Akal Purakh (Brahm gyani aap Parmesar – Sukhmani Sahib.) In this state, thought creates “reality” in our time/space world. Thus, “kautaks.” or apparent “miracles” by some saintly beings may be explained from a scientific viewpoint. However, one suspects that despite Einstein’s theories, which carry much authority, for the time being at least, such mind/matter stuff is for philosophical and religious discussions only.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Nadar (Grace) literally means “look of divine benevolence” in Sikhi. The Creator as the Omnipresent Awake Energy (Jagat Jot) is aware of all that is in every mind at every moment (Ghat ghat ke pat pat ki janat. Or “Ghat ghat ke antar ki janat; Bhale buray ki pirr pshanat.” – Chaopai.)</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Prayer, uttered in all humility in which one is freed from self-centred ego, invokes Waheguru’s Nadar (Waheguru’s compassion,) which can break the cycle of Karma. The law is that what we sow, so shall we reap; but the all-knowing Waheguru’s Nadar can intervene and change that. The human soul can be freed from the cycle of births and deaths through Ardaas (supplication) and recitation of Naam.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px;">(Note: Bhai Sahib Dharam Singh Sujjon remained in touch with me for a number of years and sent some handwritten scripts in Punjabi.)</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px;"><br /></p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px;">Gurmukh Singh OBE</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px;">UK</p><p class="MsoNormal"><span style="background: white; color: #767676; font-family: "Arial",sans-serif;">© Copyright Gurmukh Singh (U.K.)</span><span style="color: #767676; font-family: "Arial",sans-serif;"><br style="box-sizing: border-box;" />
<span style="background: white;">E-mail: sewauk2005@yahoo.co.uk</span><br style="box-sizing: border-box;" />
<span style="background: white;">Please acknowledge quotations from this article</span><br style="box-sizing: border-box;" />
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approval by the author</span></span><o:p></o:p></p><p><br /></p><p><br /></p><p><br /></p>sewa ukhttp://www.blogger.com/profile/09303692858497738483noreply@blogger.com0tag:blogger.com,1999:blog-3768106678127081974.post-29820533835478723482021-02-11T03:58:00.001-08:002021-02-11T04:11:28.786-08:00Nirmal Panth to Khalsa Panth<div class="row" id="crumbs-header" style="background-color: #f2f1ed; box-sizing: border-box; color: #333333; font-family: Ubuntu, sans-serif; font-size: 14px; letter-spacing: -0.7px; margin-left: -15px; margin-right: -15px; padding: 10px 0px;"><div class="col-xs-6 clearfix" style="box-sizing: border-box; float: left; min-height: 1px; padding-left: 15px; padding-right: 15px; position: relative; width: 585px;"><div class="breadcrumbs" style="box-sizing: border-box;"><p class="breadcrumb-trail" style="box-sizing: border-box; color: #4d4e4f; float: left; font-size: 12px; font-style: italic; line-height: 24px; margin: 0px;"><a href="https://www.sikhnet.com/" style="background-color: transparent; box-sizing: border-box; color: #4d4e4f; margin: 0px 10px; text-decoration-line: none;">Home</a></p></div></div><div class="col-xs-6" style="box-sizing: border-box; float: left; min-height: 1px; padding-left: 15px; padding-right: 15px; position: relative; width: 585px;"><div class="pull-right" id="google_translate_element" style="box-sizing: border-box; float: right; height: 25px;"><div class="skiptranslate goog-te-gadget" dir="ltr" style="box-sizing: border-box; color: #666666; font-family: arial; font-size: 11px; white-space: nowrap;"><div class="goog-te-gadget-simple" id=":0.targetLanguage" style="background-color: white; border-color: rgb(155, 155, 155) rgb(213, 213, 213) rgb(232, 232, 232); border-style: solid; border-width: 1px; box-sizing: border-box; cursor: pointer; display: inline-block; font-size: 10pt; padding-bottom: 2px; padding-top: 1px; zoom: 1;"><img alt="" class="goog-te-gadget-icon" src="https://www.google.com/images/cleardot.gif" style="background-image: url("https://translate.googleapis.com/translate_static/img/te_ctrl3.gif"); background-position: -65px 0px; border: none; box-sizing: border-box; height: 19px; margin-left: 2px; margin-right: 2px; vertical-align: middle; width: 19px;" /><span style="box-sizing: border-box; vertical-align: middle;"><a aria-haspopup="true" class="goog-te-menu-value" style="background-color: transparent; box-sizing: border-box; color: black; margin-left: 4px; margin-right: 4px;"><span style="box-sizing: border-box;">Select Language</span><img alt="" height="1" src="https://www.google.com/images/cleardot.gif" style="border: none; box-sizing: border-box; margin-left: 2px; margin-right: 2px; vertical-align: middle;" width="1" /><span style="border-left: 1px solid rgb(187, 187, 187); box-sizing: border-box;"></span><img alt="" height="1" src="https://www.google.com/images/cleardot.gif" style="border: none; box-sizing: border-box; margin-left: 2px; margin-right: 2px; vertical-align: middle;" width="1" /><span aria-hidden="true" style="box-sizing: border-box; color: #767676;">▼</span></a></span></div></div></div></div></div><div class="row" id="page-main" style="background-color: #f2f1ed; box-sizing: border-box; color: #333333; font-family: Ubuntu, sans-serif; font-size: 14px; letter-spacing: -0.7px; margin-left: -15px; margin-right: -15px;"><a id="main-content" style="background-color: transparent; box-sizing: border-box; color: #295ba8;"></a><section class="col-sm-12 col-md-9" id="content-container" style="box-sizing: border-box; float: left; min-height: 1px; padding-left: 15px; padding-right: 15px; position: relative; width: 877.5px;"><div id="content-top" style="box-sizing: border-box; margin-bottom: 25px;"><div class="item hero-container" style="box-sizing: border-box; margin-bottom: 15px; position: relative;"><img alt="" class="img-responsive" height="500" src="https://www.sikhnet.com/files/styles/hero-image/public/news/image/main/76705657_l.jpg?itok=v4F4z5Rz" style="border: 0px; box-sizing: border-box; display: block; height: auto; max-width: none; position: relative; vertical-align: middle; width: 847.5px;" typeof="foaf:Image" width="820" /><div class="item-container" style="box-sizing: border-box;"><div class="item-content" style="bottom: 0px; box-sizing: border-box; color: white; line-height: 22px; max-height: 100%; overflow: auto; padding: 0px 20px 14px; position: absolute; width: 847.5px; z-index: 15;"><h1 class="featured-title" style="box-sizing: border-box; color: inherit; font-size: 36px; font-weight: 500; line-height: 40px; margin: 20px 0px 10px;">Nirmal Panth to Khalsa Panth</h1><p class="excerpt" style="box-sizing: border-box; font-size: 20px; line-height: 30px; margin: 0px 0px 10px;">The need was for a new world order for the New Age. Guru Nanak’s response was the Nirmal Panth</p></div></div></div></div></section></div><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><div><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px;">photo: Copyright: <a href="https://www.123rf.com/profile_jvdwolf" style="background-color: transparent; box-sizing: border-box; color: #295ba8;">jvdwolf / 123RF Stock Photo</a></p></div><p>[Article also published by Sikhnet]</p><p><span style="background-color: white; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; font-weight: 700; letter-spacing: -0.7px;">Nanak’s response was the Nirmal Panth which evolved and eventually emerged as the Khalsa Panth.</span></p><div><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Recent discussions in the UK Sikh circles have centred around the definitions of <em style="box-sizing: border-box;">religion</em> and the <em style="box-sizing: border-box;">qaumi</em> (nationality) concept of <em style="box-sizing: border-box;">ethnicity</em> which includes religion and other community traits, as applied to Sikhi. With that background, we need to explore the purpose and scope of Guru Nanak’s <em style="box-sizing: border-box;">Nirmal Panth</em>.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">The first <em style="box-sizing: border-box;">Vaar</em> of Bhai Gurdas of 49 Pauris (stanzas) sets the scene for "<em style="box-sizing: border-box;">Nanak Nirmal Panth chalaaya</em>" mentioned at Pauri 45. Bhai Sahib writes, “<em style="box-sizing: border-box;">Maaria sikka jagat wich, Nanak Nirmal Panth chalaaya.</em>”<em style="box-sizing: border-box;"> Maaria sikka</em> refers to the victory of <em style="box-sizing: border-box;">Naam</em> so that the followers were cleansed of <em style="box-sizing: border-box;">haomai</em> or ego-centricity and the <em style="box-sizing: border-box;">Nirmal Panth</em> emerged victorious i.e. gained ascendancy over old religions, yogic sects and cults ridden with the impurities of self-promoting prophets and gods, socially divisive intolerant doctrines, superstition and ritualism. The priestly class in collusion with the oppressive rulers of the day, was exploiting the ignorance of the ordinary people. The Great Mother Earth (<em style="box-sizing: border-box;">Mata Dharat Mahat</em>) was crying out under the weight of those ungrateful (<em style="box-sizing: border-box;">akiratghan</em>) people who had forgotten the True Name (<em style="box-sizing: border-box;">Saat Naam</em>) and were following false paths.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Guru Nanak gifted humanity with the empowering inner Light of <em style="box-sizing: border-box;">Naam</em> – constant God-awareness - to seek own way out of the thick fog (<em style="box-sizing: border-box;">dhund</em>) of the ritualism of religions, sects and cults. While Gurbani will always remain the primary source for seeking guidance, the next most authoritative source for interpreting Gurbani accepted in the Sikh tradition is the <em style="box-sizing: border-box;">Vaaran</em> of Bhai Gurdas.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Guru Sahib redefined word-concepts in Abrahamic <em style="box-sizing: border-box;">religions </em>(<em style="box-sizing: border-box;">mazhab</em>) and the Eastern <em style="box-sizing: border-box;">dharmic </em>schools as generally understood, and gave them new meanings. </p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">The continuity of the Nirmal Panth was assured by Guru Nanak Sahib. Having laid the founding universal principles of the Nirmal Panth in his Bani starting with the Primal Formula referred to as the <em style="box-sizing: border-box;">Mool Mantar</em>, Guru ji ensured the continuity of the Nirmal Panth through his successors. They carried the same Light (<em style="box-sizing: border-box;">Jote</em>) and used the same methodology (<em style="box-sizing: border-box;">Jugat</em>) of Guru Nanak and showed the way to the Sikhs by own example. Thus, despite ten physical incarnations, the <em style="box-sizing: border-box;">Guru</em> is a singular concept in <em style="box-sizing: border-box;">Sikhi</em> (Sikhism.)</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Guru Nanak established the Panth – the new path - and passed on the Gurgaddi to Bhai Lehna as Guru Angad. (<em style="box-sizing: border-box;">Thaapia Lehna jeevday Guriyaee sir cchatar phiraaya. Vaar 1, Pauri 45.</em>) Many Pauries in the first Vaar discuss the other orthodox paths. The conclusion is that Guru Nanak felt the need for a new path for Kalyug – the Age of vice and falsehood. </p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">The progress continued through the establishment of Sikh institutions, the strengthening of Sikh organisation through Sikh Sangats established by Guru Nanak. The theo-temporal tradition ensured defence and further expansion and evolution of the Nirmal Panth to emerge as the well disciplined <em style="box-sizing: border-box;">niara</em> Khalsa. <em style="box-sizing: border-box;">Niara</em> means unique or distinct.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">A UK Sikh faith representative wrote recently on an open forum, “Guru Nanak never preached the uniqueness of Sikh teachings.” In his view, by showing that Guru Nanak Sahib laid the foundation of a <em style="box-sizing: border-box;">new</em> way of life, distinct from all others before him, we are “promoting the very bigotry of belief criticised by our Gurus.” By referring to the interpretation of Gurbani by great scholars, from Bhai Gurdas whose interpretation of Gurbani was praised by the Guru, to more recent renowned scholars like Bhai Kahn Singh Nabha, we are doing no more than repeating Sikh tradition and the objectives of Guru Nanak’s Nirmal Panth mission.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">So, if there is any doubt, the question is whether the Guru started another <em style="box-sizing: border-box;">religion</em> or laid the foundation of a whole new way of life which cannot be pidgeon-holed into any earlier systems. The third path referred to as <em style="box-sizing: border-box;">Tisra Panth</em> by some classical Sikh writers like Bhai Gurdas II, would suggest a system which differed from the hitherto Eastern or Western traditions. <em style="box-sizing: border-box;">Tisra Panth</em> is a pointer to a paradigm shift in the way Eastern and Western schools think of religion. Their total focus is on hereafter while Guru Nanak’s Sikhi focus is on here-and-now social activism, albeit, in God awareness (<em style="box-sizing: border-box;">Naam simran.</em>)</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">According to Bhai Gurdas, the Muslim ulama, the brahaman or pandit, the jogi, the sidh, the jain monks etc all were misguiding humanity. The need Guru Ji felt was for a whole-life system – a new world order based on universal principles which would be much more than just another <em style="box-sizing: border-box;">religion</em>. A human order with a socio-political objective which was, and continues to be, the establishment of a benevolent just regime in which no one would inflict pain on another. The fifth Nanak, Guru Arjan referred to this regime as <em style="box-sizing: border-box;">halemi raj</em>. The Guru exhorted his Sikhs to be prepared to make supreme sacrifices to work towards an ideal human society.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Socio-political activism became part of Sikhi living.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">That is the Message of Guru ji’s Bani which laid the foundation of a Nirmal Panth to emerge (<em style="box-sizing: border-box;">pragtio</em>) as the <em style="box-sizing: border-box;">Khalsa Panth</em> – meaning the same as <em style="box-sizing: border-box;">Nirmal Panth</em> i.e. <em style="box-sizing: border-box;">the Order of the Pure</em> or those directly linked with the Creator without a human intermediary. The process took over 200 years. This was the Guru-tuition period from the time of Guru Nanak Sahib started his mission (<em style="box-sizing: border-box;">Charria sodhan dharat lokaaee</em> according to Bhai Gurdas) towards the end of the 15th century, to the high point of historical Sikhi tradition, the Khalsa Vaisakhi of 1699. </p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Guru Nanak’s Nirmal Panth is an expression of His Founding Precept, the Mool Mantar: The One Timeless Creator Being manifesting in all creation. The Creator and the created are the same and all are equal before the Creator. The ego-centricity of the gods and the prophets who put themselves between the Creator and humanity was exposed by the Guru. He did not just preach a new religion, as it is understood in the West. He laid the foundation of a whole new way of life which has also been recognised by non-Sikh historians, scholars and authorities. Guru Nanak studied the socio-economic life of his time and the politico-administrative arrangements, and he robustly challenged their inherent injustice and inequalities.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Earlier religious systems would have contributed to those societal divisions, frictions and inequalities but were not in a position to be the solution to the problems. Guru Nanak rose (<em style="box-sizing: border-box;">jagg mahe ptthaaya</em>) to meet that challenge by introducing a new system with new processes based on a revolutionary new ideology.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">While it is true that the enduring universal principles of the earlier religions became part of Guru Nanak’s <em style="box-sizing: border-box;">Nirmal Panth</em>, there is little doubt that the Guru rejected most practices and rituals associated with older religions. Unlike Sikh teachings, enshrined in Sri Guru Granth Sahib, it is only political correctness which prevents us from saying that scriptures of orthodox religions are not entirely based on universal values and human rights. In the first part of the 20th Century, Dr Ambedkar faced with religio-social choices and challenges as a <em style="box-sizing: border-box;">dalit</em>, studied and unequivocally rejected Hinduism and Islam.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">When compelled to respond to Hindu claims to Sikhi being part of Hinduism, Bhai Kahn Singh Nabha wrote, “We do not accept the authority of the Vedas, neither that of Simritis and Puranas. We worship neither Bhairva, nor Ganesha. We recognize neither Tithis nor Omens, nor days. Neither Rahu, Ketu, Shani, Shukar, Sun nor Moon. We do not believe a bit in Sandhya, Sutak, Caste, Varna, Jantar, Mantar, Fasting, Homa or Shradh. <span style="box-sizing: border-box; font-weight: 700;"><em style="box-sizing: border-box;">Disciples of the Tenth Master, Khalsa Panth is distinct.</em></span>” (<em style="box-sizing: border-box;">Ham Hindu Nahi</em>)</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">The experience of ordinary people in the two Khalsa regimes of Baba Banda Singh Bahdur and Maharaja Ranjit Singh provide a sharp contrast to other religion based states. Today’s religious wars in the Middle East and the massacre and oppression of minorities in India and other countries, show that, unlike Guru Nanak’s path of Sikhi, orthodox world religions remain incapable of guiding their followers back to the concept of one human race. Their scriptures need to be painstakingly re-constructed by moderate modern scholars to derive their original universal human values.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Guru Nanak Sahib preached simple universal principles in the ordinary language of the people. He founded not just another religion but a complete theo-social, economic, administrative, political, life-affirming system.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Just like an artist who brings to life a new picture by using the same brush strokes, so did the Guru use the same popular language, idiom, and folk lore to introduce revolutionary new thought which swept aside the darkness of the old religions. “All the sects, pirs, paigambars of the Hindus and Muslims were seen (by Baba Nanak.) He concluded that these were the blind leading the blind. Through the power of the Word, the Shabad, he conquered the siddhs and propounded his altogether new way of life.” (Vaar 1 Paoris 26 &31).</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">It takes a paradigm shift to see a new image in the same art work. That revelation is experienced by rejecting all previous beliefs and experiences. It takes a reborn <em style="box-sizing: border-box;">mar-jeevra</em> to wake up to the reality of Guru Nanak’s Nirmal Panth.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Yet, today, some misguided Sikhs remind us of the <em style="box-sizing: border-box;">blind leading the blind</em> referred to by Bhai Gurdas. Using all sorts of convoluted arguments, they tell us that Sikhi is just another religion cobbled together by borrowing parts of Vedic and Islamic ideologies. A Sikh scholar suggested recently on an open forum that “Sikhs are part and parcel of Indian/Hindu culture!”</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">The theo-political objective of Sikhi activism was laid down by Guru Nanak Sahib who challenged his Sikhs to be prepared to make supreme sacrifices towards the achievement of that objective. That is the Message of Guru ji’s Bani. </p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">The inclusive universal, yet specific organisational and <em style="box-sizing: border-box;">qaumi</em> (national) characteristics of Sikh ideology, institutions and identity need deeper understanding by those who insist on treating Guru Nanak’s Sikhi as just another world <em style="box-sizing: border-box;">religion</em>. </p><p class="MsoNormal"><span face=""Arial",sans-serif" style="background: white; color: #767676;">© Copyright Gurmukh Singh (U.K.)</span><span face=""Arial",sans-serif" style="color: #767676;"><br style="box-sizing: border-box;" />
<span style="background: white;">E-mail: sewauk2005@yahoo.co.uk</span><br style="box-sizing: border-box;" />
<span style="background: white;">Please acknowledge quotations from this article</span><br style="box-sizing: border-box;" /></span><o:p></o:p></p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;"><span face="Arial, sans-serif" style="color: #767676;">Articles may be published subject to prior
approval by the author</span> </p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px;"><br /></p></div><p><br /></p><p><br /></p><p><br /></p>sewa ukhttp://www.blogger.com/profile/09303692858497738483noreply@blogger.com0tag:blogger.com,1999:blog-3768106678127081974.post-13643128520825713042021-02-11T03:46:00.001-08:002021-02-11T03:46:13.609-08:00Sikhism & Ecological Issues<p><span style="background-color: white; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px;">The ecological message is an important theme of Sikh teachings enshrined in Sri Guru Granth Sahib (SGGS), the holy Scripture of the Sikhs.</span></p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Life on earth incudes all life forms. They were evolved by nature over millions of years and co-exist interdependently in a finely balanced system. Guru Nanak Sahib (1469-1539), the founder of <i style="box-sizing: border-box;">Sikhi </i>(Sikhism) called this system <em style="box-sizing: border-box;">Dharam Khand</em> in his founding <em style="box-sizing: border-box;">Bani</em> or composition, <em style="box-sizing: border-box;">Japji Sahib,</em> the first holy composition in Guru Granth Sahib. </p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;"><em style="box-sizing: border-box;">Dharam Khand</em> is based on the law of cause and effect. That means we reap what we sow.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Dharam teaches us how to live responsible lives if we are to be saved from total disorder leading to chaos and destruction. The earth’s survival depends on the observance of <em style="box-sizing: border-box;">dharam</em> in all relationships. There are many references to this law in Japji Sahib further elaborated in Guru Granth Sahib.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">By creating the earth, the Creator Being established it as the home of Dharam [<em style="box-sizing: border-box;">Khand</em>] – the sacred place where righteous conduct is to be practised. (SGGS p.1033)</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">The description of <em style="box-sizing: border-box;">Dharam Khand</em> is as follows:</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;"><em style="box-sizing: border-box;">Nights, days, weeks and seasons;<br style="box-sizing: border-box;" />Wind, water, fire and the nether regions<br style="box-sizing: border-box;" />in the midst of these, He established the earth as a home for Dharma.<br style="box-sizing: border-box;" />Upon it, He placed the various species of beings.<br style="box-sizing: border-box;" />Their names are uncounted and endless.<br style="box-sizing: border-box;" />By their deeds and their actions, they shall be judged.<br style="box-sizing: border-box;" />God Himself is True, and True is His Court.<br style="box-sizing: border-box;" />There, in perfect grace and ease, sit the self-elect, the self-realized Saints.<br style="box-sizing: border-box;" />They receive the Mark of Grace from the Merciful Lord.<br style="box-sizing: border-box;" />The ripe and the unripe, the good and the bad, shall there be judged.<br style="box-sizing: border-box;" />O Nanak, when you go home, you will see this. ||34||<br style="box-sizing: border-box;" />This is righteous living in the realm of Dharma. </em>( SGGS p 7)</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">In Sikhi, the purpose of human life on earth is to see and experience the Creator Being in nature (<em style="box-sizing: border-box;">kudrat</em>) and to serve both. Only then is a state of harmonious living achieved.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Guru Nanak saw the Creator in the diverse creation wherein He sits and watches over all with joy and satisfaction (<em style="box-sizing: border-box;">chaao</em>). Many passages in Guru Granth Sahib are devoted to nature, the environment, the wind and the rain, day and night, the changing seasons, and the rich diversity of life on earth. The Creator created the air, which, in turn, created water and brought life on earth. (SGGS p.19).</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">In figurative language, Gurbani brings us closer to nature. The concluding hymn of Japji Sahib teaches us that <em style="box-sizing: border-box;">the air which gives life is the guru, the teacher, water is the father and the great earth is the mother. Day and night are the two nurses, in whose lap all the world is at play. </em>(SGGS p 8)</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Another beautiful example in Gurbani (the Guru’s Word) is of nature performing its own version of the <em style="box-sizing: border-box;">Aarti </em>ceremony before One Creator Being. <em style="box-sizing: border-box;">Aarti </em>is a Hindu religious ceremony of worship in which light is offered to one or more gods or goddesses while songs are sung in praise of the deity. <em style="box-sizing: border-box;">Aarti </em>means <em style="box-sizing: border-box;">light </em>which removes darkness and is linked to ancient Vedic fire rituals.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">However, Guru Nanak offered his own version of Aarti worship to the One Creator Being, with a powerful ecological message:</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">The true <em style="box-sizing: border-box;">Aarti </em>is being sung by nature before the Creator of all. Thus:</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;"><em style="box-sizing: border-box;">The sky is the platter (thaal) used for the aarti, in which sun and moon are the lamps.<br style="box-sizing: border-box;" />The stars in the constellations are the jewels<br style="box-sizing: border-box;" />The wind, laden with sandal-wood fragrance, is the celestial fan<br style="box-sizing: border-box;" />All the flowering fields, forests are the radiance!<br style="box-sizing: border-box;" />This is Your true aarti by nature O’ My Lord, Destroyer of fear! </em>(SGGS p 663)</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">The whole creation is a celebration of nature (<em style="box-sizing: border-box;">kudrat</em>) in which resides the Creator Being.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Another holy composition, the <em style="box-sizing: border-box;">Barah Maha</em> composed by the Sikh Gurus mean "Twelve Months". It is a wonderful poem reflecting the changes in nature during the year which interact with the human soul yearning for union with the One Creator Being.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">These are just some examples from Guru Granth Sahib to show the essential unity of life-diversity in nature and the Creator of all. In other words, “If you do not see God in all creation, the finely balanced eco-system, then you do not see God at all!”</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Today’s selfish consumerism and market driven economies are a threat to the global climate and the environment. Sikhi – Sikh thought and way of life – has a powerful message for humankind regarding ecological issues.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">On this earth man is at the head of all species (SGGS p.374) but has forgotten his duty (dharam) to serve the Creator and His creation due to lust and greed</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;"><span style="box-sizing: border-box; font-weight: 700;">Summary</span></p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">The ecological message of Guru Nanak’s Jap ji and many other similar references in Sri Guru Granth Sahib can be summarised as follows:</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">The great earth, with its many life forms, is the “<em style="box-sizing: border-box;">Dharam Khand</em>”, the realm where balanced, responsible and righteous living should be practised.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">This earth, together with the environment (wind and water) is the “<em style="box-sizing: border-box;">dharamsaal</em>” or “<em style="box-sizing: border-box;">mandir</em>” (place of worship) where human beings are placed at the head of all life forms. It is the dharam, the duty, of human beings not to desecrate this temple of God by disturbing the fine balance of nature by abusing the environment through selfish overuse of resources.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">According to Sikhi, the purpose of human life is achieved by seeking complete harmony with Waheguru, the Wondrous Enlightener, the Giver of knowledge, while living the life of a householder. The Creator Being resides in nature and creates numerous diverse species. The air, the water and the earth are the givers of life and knowledge, and sustainers of life. The environment is the teacher, the water and the great mother earth the father and mother, the caring parents, who look after us.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Therefore, it is also our duty to serve these, our natural “parents” – the earth and the environment - and not to disturb the nature’s mechanisms developed over millions of years. Diversity must be preserved and respected according to the “Anekta meh ekta” (unity in diversity) principle of Sikhi now adopted as a universal maxim.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Every human being has a responsibility to selflessly serve the Lord’s creation and not to desecrate this temple of God, the great mother earth. </p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">The ecological message of Sikhism is highly relevant today. It is time that this central theme of Sikh teachings, also becomes the main concern of all individuals and administrations at local, national and global levels.<br style="box-sizing: border-box;" /> </p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;"><span style="box-sizing: border-box; font-weight: 700;">Gurmukh Singh</span> OBE</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;"></p><p class="MsoNormal"><span style="background: white; color: #767676; font-family: "Arial",sans-serif;">© Copyright Gurmukh Singh (U.K.)</span><span style="color: #767676; font-family: "Arial",sans-serif;"><br style="-webkit-text-stroke-width: 0px; box-sizing: border-box; font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-decoration-color: initial; text-decoration-style: initial; text-decoration-thickness: initial; widows: 2; word-spacing: 0px;" />
<span style="background: white;"><span style="-webkit-text-stroke-width: 0px; float: none; font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-decoration-color: initial; text-decoration-style: initial; text-decoration-thickness: initial; widows: 2; word-spacing: 0px;">E-mail: sewauk2005@yahoo.co.uk</span></span><br style="-webkit-text-stroke-width: 0px; box-sizing: border-box; font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-decoration-color: initial; text-decoration-style: initial; text-decoration-thickness: initial; widows: 2; word-spacing: 0px;" />
<span style="background: white;"><span style="-webkit-text-stroke-width: 0px; float: none; font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-decoration-color: initial; text-decoration-style: initial; text-decoration-thickness: initial; widows: 2; word-spacing: 0px;">Please acknowledge quotations from this article</span></span><br style="-webkit-text-stroke-width: 0px; box-sizing: border-box; font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-decoration-color: initial; text-decoration-style: initial; text-decoration-thickness: initial; widows: 2; word-spacing: 0px;" />
<span style="background: white;"><span style="-webkit-text-stroke-width: 0px; float: none; font-variant-caps: normal; font-variant-ligatures: normal; orphans: 2; text-decoration-color: initial; text-decoration-style: initial; text-decoration-thickness: initial; widows: 2; word-spacing: 0px;">Articles may be published subject to prior
approval by the author</span></span></span><o:p></o:p></p><br /><p></p>sewa ukhttp://www.blogger.com/profile/09303692858497738483noreply@blogger.com0tag:blogger.com,1999:blog-3768106678127081974.post-51583296072528988952021-02-11T03:12:00.000-08:002021-02-11T03:12:09.429-08:00Sikh Recognition in the West<p><span style="font-family: Calibri, sans-serif; font-size: 11pt; line-height: 107%;"><br /></span></p><p><span style="font-size: large;"><b><span style="font-family: Calibri, sans-serif; line-height: 107%;">Legal
recognition of Sikhs as (</span><span style="font-family: "Nirmala UI", sans-serif; line-height: 107%;">ਕੌਮ</span><span style="font-family: Calibri, sans-serif; line-height: 107%;">)..
is long overdue in every country of the world.</span></b></span></p><p><span style="font-family: Calibri, sans-serif; line-height: 107%;">(Published by Sikhnet)</span></p><p><span style="background-color: white; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; font-weight: 700; letter-spacing: -0.7px;">Scotland and New Jersey (USA) Recognise Sikhs as a Religious and Ethnic community or Qaum (ਕੌਮ) </span></p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">“On May 7, the Census (Scotland) Regulation 2020 was laid in the Scottish Parliament which included a prompt for Sikhs and Jews in the “Other” response option to the question “What is your ethnic group?”. (Times of India, 29 June 2020*).</p><div class="dnd-widget-wrapper context-original type-image atom-align-right" style="background-color: white; box-sizing: border-box; color: #4d4e4f; float: right; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; margin-left: 20px; position: relative; width: auto;"><div class="dnd-atom-rendered" style="box-sizing: border-box;"><img alt="tick.JPG" class=" img-responsive-small" height="112" src="https://www.sikhnet.com/files/tick.JPG" style="border: 0px; box-sizing: border-box; margin-bottom: 30px; vertical-align: middle;" title="tick.JPG" typeof="foaf:Image" width="280" /></div></div><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">This means that when the Scottish Sikhs fill the 2021 Census form they will be reminded to write “SIKH” under the “Other” option. The Sikhs will be counted and monitored independently as “Sikh” in Scotland and not e.g. “Indian” under the compulsory “Ethnicity” heading. From the outset of the campaign to get such recognition, an expression, “If you are not counted, you do not count” has become popular amongst UK Sikh activists. The great importance of this historic recognition of the Sikh community is explained below.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">In 1983, based on historical, cultural and religious reasons, through unanimous verdict the 5 Law Lords of the UK’s House of Lords recognised the Sikhs as an ethnic group (a distinct qaum or nation) for the purpose of the Race relations law. Later, in the consolidating Equality Act 2010, “race” can mean your colour, or your background nationality. It can also mean your ethnic or national (qaumi) origins. Sikhs and the Jews are specifically mentioned as ethnic communities in the Act. So, it is not clear why some Sikhs themselves are trying to confuse the Sikh position with reference to the UK’s Equality Act 2010.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;"><span style="box-sizing: border-box; font-weight: 700;">Ethnic Groups in the UK are defined in the same sense as <em style="box-sizing: border-box;">qaums </em>in India.</span></p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">The word <em style="box-sizing: border-box;">qaum </em>refers to any distinct people. According to the ethnicity characteristics defined in the <a href="https://www.sikhiwiki.org/images/b/bb/ETHNICITY.pdf" style="background-color: transparent; box-sizing: border-box; color: #295ba8;" target="_blank">Mandla case</a>, all Sikhs share the community history the memory of which they keep alive e.g. in prayers and through annual events; they have own culture and tradition; they are a global community which includes those who join through conversion or marriage etc but they all recall their common geographical origin, Punjab the birthplace of Guru Nanak Sahib. The Sikhs originate from Panjab but were joined by converts from all over the Indian sub-continent and beyond during Guru Nanak’s time; they have a common cultural language which others may share; they have own distinct literature; a common religion; and they are treated by other communities as a distinct people.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">They include all those who regard themselves as members of the community. So, the whole legal concept of ethnicity is wide and inclusive, yet defined by certain shared characteristics. Despite some misleading information being spread by vested interests, the <span style="box-sizing: border-box; font-weight: 700;">UK courts continue to refer to the <a href="https://www.sikhiwiki.org/index.php/Mandla_v_Dowell_Lee" style="background-color: transparent; box-sizing: border-box; color: #295ba8;" target="_blank">Mandla Case (1983) as an authority to show that the Sikhs are a distinct ethnic community</a>.</span></p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">To quote a British Sikh Federation post on the forum Sikh News Discussion:</p><blockquote style="background-color: white; border-left: 10px solid rgb(238, 238, 238); box-shadow: rgb(221, 221, 221) 1px 1px 5px; box-sizing: border-box; clear: both; color: #4d4e4f; font-family: "Book Antiqua", Palatino, serif; font-size: 17.5px; font-style: italic; letter-spacing: 1px; margin: 0px 0px 20px; padding: 10px 10px 10px 20px; position: relative;"><p style="box-sizing: border-box; font-size: 18px; line-height: 30px; margin: 0px;">“Sikhs will be monitored, both, as a Religion and as an Ethnic Group, wherever each category is required to be monitored in Scotland. This is what 96% of the Sikhs at the Office for National Statistics Consultation Meeting in London supported, with only 4% voting against”</p></blockquote><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">That meeting of 23 October 2017 has been recorded by the Office for National Statistics.**</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">In New Jersey in USA, Senate Concurrent Resolution No. 118, of 22 June 2020 states:</p><blockquote style="background-color: white; border-left: 10px solid rgb(238, 238, 238); box-shadow: rgb(221, 221, 221) 1px 1px 5px; box-sizing: border-box; clear: both; color: #4d4e4f; font-family: "Book Antiqua", Palatino, serif; font-size: 17.5px; font-style: italic; letter-spacing: 1px; margin: 0px 0px 20px; padding: 10px 10px 10px 20px; position: relative;"><p style="box-sizing: border-box; font-size: 18px; line-height: 30px; margin: 0px;">“Sikh religion and history are extremely distinct and altogether different from other religions and ethnic groups. Therefore, the State of New Jersey finds it is crucial to recognize the Sikh religion and its history in promoting peace while declaring Sikhs as a distinct ethnic and religious minority.”</p></blockquote><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">The ground level impact on the Sikh position of New Jersey legislation will become clearer in due course. It is being celebrated as an important Sikh Amrican milestone.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">In the UK, distinct sizeable communities are counted and monitored as ethnic communities by some 40,000 public bodies, hundreds of thousands of private sector organisations and employers when recruiting for jobs, promotions, job grades, Executive Board level positions, pay levels, allocation of grants, and so on. The Scottish Sikhs have won an important human right to be counted and monitored as a distinct community.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">That cannot be against Guru Nanak’s universal Sikhi values as some imply when arguing against Sikhs being counted and monitored for their rights under any current statistical system whether based on religion or the wider concept of ethnicity as defined by UK Law Lords as above.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Sikhs always had that historical and legal right. It has been said that a right is not what someone gives you but it is what no one can take from you. However, it is also true that states do attempt to circumscribe the just rights of minority communities so that they have to resort to court actions. Senior politicians drop in at Gurdwaras to seek Sikh votes and are full of praise for the Sikhs as law abiding, hard-working loyal citizens making a net contribution to the national economy. However, for decades they have failed the British Sikhs numbering over half a million, to be counted and monitored on the same basis as other communities. One of the most visible and respected communities has been lost in statistics and made invisible so that there is no proof of any mistreatment in any sector.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">The officials in the Office for National Statistics have ignored glaring evidence collated through consultations. They have allowed other vested interests to influence their advice to the ministers. Ridiculous arguments like negative impact on trade relations with India have been used by some to oppose Sikh right to own community identity, count and monitoring to ensure a level playing field in diverse sectors and full participation in the life of the nation. </p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Only statistical information kept by thousands of bodies about distinct communities like the Sikhs can provide evidence to stop discrimination. It takes a long time and cases of mistreatment of minorities as in the Floyd George case in the US , for institutional discrimination to be recognised by the establishment.</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">As for those who continue to deny the inalienable Sikh right to be counted and monitored as “SIKH” by giving all sorts of arguments against: religious, political (Sikh separatism) and even trade-linked relations with India, one can only quote Abraham Lincoln: <em style="box-sizing: border-box;">"You can fool all the people some of the time and some of the people all the time, but you cannot fool all the people all the time"</em></p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Legal recognition of Sikhs as an independent people (ਕੌਮ) for the purpose of equal opportunities and treatment through statistical monitoring, is long overdue in every country of the world. </p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;"><span style="box-sizing: border-box; font-weight: 700;">Gurmukh Singh</span> OBE<br style="box-sizing: border-box;" /><span style="letter-spacing: -0.7px;">---------------------------------------------------</span></p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Editor's Note: The author has detailed more about the Manlda case here: </p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;"><a href="https://www.sikhnet.com/news/uks-race-relations-law-ethnicity-defined">UK's race relations law, "Ethnicity" defined | SikhNet</a></p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;"><span style="font-family: Ubuntu, sans-serif; letter-spacing: -0.7px;">-------------------------------------------------------</span></p><h4 style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: Ubuntu, sans-serif; font-size: 18px; font-weight: 500; letter-spacing: -0.7px; line-height: 22px; margin-bottom: 10px; margin-top: 10px;">*Times of India news report: <a href="https://timesofindia.indiatimes.com/world/uk/uk-sikhs-fighting-for-ethnic-tick-box-in-census-claim-victory-in-scotland/articleshow/76679670.cms" style="background-color: transparent; box-sizing: border-box; color: #295ba8;" target="_blank">UK Sikhs fighting for ethnic tick-box in census claim victory in Scotland</a></h4><h4 style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: Ubuntu, sans-serif; font-size: 18px; font-weight: 500; letter-spacing: -0.7px; line-height: 22px; margin-bottom: 10px; margin-top: 10px;">** ONS website link below for a consultation meeting held in London on 23 Oct 2017: <a href="https://www.ons.gov.uk/census/censustransformationprogramme/questiondevelopment/ethnicgroupnationalidentityreligionandlanguage/summaryofthemeetingwiththesikhcommunity23october2017" style="background-color: transparent; box-sizing: border-box; color: #295ba8;" target="_blank">Summary of the meeting with the Sikh community October 23rd 2017</a></h4><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px;"> </p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px;"><span style="color: #767676; font-family: sans-serif; font-size: 16px; letter-spacing: normal;">© Copyright Gurmukh Singh (U.K.)</span><br style="box-sizing: border-box; color: #767676; font-family: sans-serif; font-size: 16px; letter-spacing: normal;" /><span style="color: #767676; font-family: sans-serif; font-size: 16px; letter-spacing: normal;">E-mail: sewauk2005@yahoo.co.uk</span><br style="box-sizing: border-box; color: #767676; font-family: sans-serif; font-size: 16px; letter-spacing: normal;" /><span style="color: #767676; font-family: sans-serif; font-size: 16px; letter-spacing: normal;">Please acknowledge quotations from this article</span><br style="box-sizing: border-box; color: #767676; font-family: sans-serif; font-size: 16px; letter-spacing: normal;" /><span style="color: #767676; font-family: sans-serif; font-size: 16px; letter-spacing: normal;">Articles may be published subject to prior approval by the author</span></p>sewa ukhttp://www.blogger.com/profile/09303692858497738483noreply@blogger.com0tag:blogger.com,1999:blog-3768106678127081974.post-68206588799238624002021-02-11T02:34:00.000-08:002021-02-11T02:34:35.042-08:00"Campaign for Nuclear Disarmament" Asks for a Sikh Perspective<p> <img alt="CND peace.jpg" class=" img-responsive-small" height="200" src="https://www.sikhnet.com/files/styles/content-medium/public/scald/image/CND%20peace.jpg?itok=IEt-MiSL" style="background-color: white; border: 0px; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; margin-bottom: 30px; vertical-align: middle;" title="CND peace.jpg" typeof="foaf:Image" width="200" /></p><div><h4 style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: Ubuntu, sans-serif; font-size: 18px; font-weight: 500; letter-spacing: -0.7px; line-height: 22px; margin-bottom: 10px; margin-top: 10px;">[Article published by Sikhnet and Asia Samachar]</h4><h4 style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: Ubuntu, sans-serif; font-size: 18px; font-weight: 500; letter-spacing: -0.7px; line-height: 22px; margin-bottom: 10px; margin-top: 10px;">The author was approached by Campaign for Nuclear Disamarament (CND) Peace Education to give a Sikh view about nuclear weapons and disarmament. The faith response is for school religious education (RE) teachers and aimed at middle and senior school students. The topic is complex and the author hopes that the RE teachers would study and simplify further according to student age groups.</h4><h4 dir="ltr" style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: Ubuntu, sans-serif; font-size: 18px; font-weight: 500; letter-spacing: -0.7px; line-height: 22px; margin-bottom: 10px; margin-top: 10px;">The short questionnaire is limited to a few words against each question. Below are some relevant introductory thoughts shared with the readers followed by the completed questionnaire. </h4><h2 dir="ltr" style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: Ubuntu, sans-serif; font-size: 26px; font-weight: 500; letter-spacing: -0.7px; line-height: 30px; margin-bottom: 10px; margin-top: 20px;">Introductory discussion </h2><p dir="ltr" style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;"><span style="box-sizing: border-box; font-weight: 700;">Sikhi </span>(Sikhism) allows armed defence as a last resort when all other means for securing peace have failed. The only peace acceptable to Sikhi is genuine peace which secures human freedom and dignity in a just society. Sikh activism is aimed towards the establishment and defence of such an ideal society. </p><div class="dnd-widget-wrapper context-medium type-image atom-align-right" style="background-color: white; box-sizing: border-box; color: #4d4e4f; float: right; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; margin-left: 20px; position: relative; width: auto;"><div class="dnd-atom-rendered" style="box-sizing: border-box;"><img alt="tegha 100.jpg" class=" img-responsive-small" height="496" src="https://www.sikhnet.com/files/styles/content-medium/public/scald/image/tegha%20100.jpg?itok=B47_O-s7" style="border: 0px; box-sizing: border-box; margin-bottom: 30px; vertical-align: middle;" title="tegha 100.jpg" typeof="foaf:Image" width="100" /></div></div><p dir="ltr" style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;"><span style="box-sizing: border-box; font-weight: 700;">Armed defence</span> is also confirmed by the principle of “<span style="box-sizing: border-box; font-weight: 700;">Degh Tegh Fateh”</span> meaning victory of the cauldron defended by the sword of justice. Here, literally, degh, is the large metal container (ਕੜਾਹਾ) for cooking community food (langar) in the community kitchen. Therefore, “Degh” symbolises the sharing principle in Sikh tradition. It represents a way of life, of sharing with those in need and community service, a social system which is defended by Tegh, the protective sword of justice of the Khalsa Panth. </p><p dir="ltr" style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;"><span style="box-sizing: border-box; font-weight: 700;">Tegh</span> is symbolised by the Sikh sword, “Kirpan”. The word means “the benevolent defender of honour or human dignity”. Kirpan also represents all weapons intended to be used for defence only; and, ultimately, the divine power which protects the defenceless. </p><p dir="ltr" style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;"><span style="box-sizing: border-box; font-weight: 700;">Un-armed Sikh response to aggression: </span>This is also the place to summarise un-armed response to aggression in Sikhi tradition enshrined in the unique Sikhi concept of martyrdom (shaheedi). It can be distinguished from “ahimsa”, the principle of not causing harm to other living things. It is certainly not “satyagraha” as a policy of passive political resistance practised by Mahatma Gandhi against British rule in India. Satyagraha strategy relied on threat of fast unto death (maran-barat). That strategy is anti-Sikhi. Often, there is doubt about the effectiveness of such self-inflicted death. In any case, many such maran-barats are just political gimmicks.</p><p dir="ltr" style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Below is a summary of the Sikhi concept of martyrdom from my revision of earlier publication <span style="box-sizing: border-box; font-weight: 700;">Guru Tegh Bahadur: The True Story</span>.</p><p dir="ltr" style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">(Link: <a href="https://sikhmissionarysociety.org/sms/smspublications/GuruTeghBahadurJi-TheTrueStory.pdf" style="background-color: transparent; box-sizing: border-box; color: #295ba8;">GuruTeghBahadurJi-TheTrueStory.pdf (sikhmissionarysociety.org)</a> ) </p><div class="dnd-widget-wrapper context-medium type-image atom-align-left" style="background-color: white; box-sizing: border-box; color: #4d4e4f; float: left; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; margin-right: 20px; position: relative; width: auto;"><div class="dnd-atom-rendered" style="box-sizing: border-box;"><img alt="GTB crop.jpg" class=" img-responsive-small" height="358" src="https://www.sikhnet.com/files/styles/content-medium/public/scald/image/GTB%20crop.jpg?itok=vCv3p0pu" style="border: 0px; box-sizing: border-box; margin-bottom: 30px; vertical-align: middle;" title="GTB crop.jpg" typeof="foaf:Image" width="208" /></div></div><p dir="ltr" style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">The Guru preached realization of the higher spiritual and moral truths above material attachments, physical pain, passions and pleasure. By contrast, the Indian idea of 'vairag' was based on dislike for worldly life. Shankracharya preached contempt for worldly pursuits and recommended isolation from temporal living. He believed that only such detachment from the world can induce a state of vairag. </p><p dir="ltr" style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">The Guru’s concept of vairag was based on love for the Creator Being above worldly attachments and pursuits. God-love was then translated into love and sacrifice for God’s creation.</p><div class="dnd-widget-wrapper context-medium type-image atom-align-right" style="background-color: white; box-sizing: border-box; color: #4d4e4f; float: right; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; margin-left: 20px; position: relative; width: auto;"><div class="dnd-atom-rendered" style="box-sizing: border-box;"><img alt="Guru-Tegh-Bahadur-crop.jpg" class=" img-responsive-small" height="315" src="https://www.sikhnet.com/files/styles/content-medium/public/scald/image/Guru-Tegh-Bahadur-crop.jpg?itok=DdV6IcTs" style="border: 0px; box-sizing: border-box; margin-bottom: 30px; vertical-align: middle;" title="Guru-Tegh-Bahadur-crop.jpg" typeof="foaf:Image" width="274" /></div></div><p dir="ltr" style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">The Sikhi concept of martyrdom, sacrifice in God-love for the righteous cause and assertion of the human right to free choice to seek own path to God is the message of Guru Tegh Bahadur’s martyrdom. In one sense, Guru Tegh Bahadur’s holy hymns bring together the best of ancient Indian thought relating to detachment (vairag), albeit, re-interpreted, and the Greek-Abrahamic concept of martyrdom (shaheedi). </p><p dir="ltr" style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">To quote Gurbachan Singh Talib: </p><blockquote style="background-color: white; border-left: 10px solid rgb(238, 238, 238); box-shadow: rgb(221, 221, 221) 1px 1px 5px; box-sizing: border-box; clear: both; color: #4d4e4f; font-family: "Book Antiqua", Palatino, serif; font-size: 17.5px; font-style: italic; letter-spacing: 1px; margin: 0px 0px 20px; padding: 10px 10px 10px 20px; position: relative;"><p dir="ltr" style="box-sizing: border-box; font-size: 18px; line-height: 30px; margin: 0px;">“In the Guru’s teaching an added element, which is the crown of the higher life, is the pursuit of the ideal without flinching uptill the stage where it may become martyrdom…..The dimension of the reality of physical evil, which neither prayer nor miracle may avert, but which must execute its potential movement, is what makes Guru Tegh Bahadur’s teaching so deeply touching and of such value to our time in which miracles of the kind narrated in mythology are not known to occur……This implies not their [devotees’] rescue from the power of tyrants and oppressors, but the triumph of their spirit and the fulfilment of their ideals despite their physical destruction.” ( Fauja Singh and Gurbachan Singh Talib, Guru Tegh Bahadur Martyr and Teacher, P1975)</p></blockquote><h2 dir="ltr" style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: Ubuntu, sans-serif; font-size: 26px; font-weight: 500; letter-spacing: -0.7px; line-height: 30px; margin-bottom: 10px; margin-top: 20px;">CND Peace Education religious leaders’ questionnaire </h2><p dir="ltr" style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;"><span style="box-sizing: border-box; font-weight: 700;">Are you for or against nuclear weapons?</span> Why? (Here, the justification should describe one’s own personal opinion, and can be brief, to allow for deeper enquiry in the later questions) 50 words.</p><p dir="ltr" style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">As a Sikh, I am for multilateral nuclear disarmament but against unilateral surrender of power to totalitarian regimes. Nuclear weapons are a glaring misuse of God-given knowledge, a global threat to human existence and a major distraction from human progress towards an ideal global society.</p><h2 dir="ltr" style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: Ubuntu, sans-serif; font-size: 26px; font-weight: 500; letter-spacing: -0.7px; line-height: 30px; margin-bottom: 10px; margin-top: 20px;">How has your faith informed your opinion on nuclear disarmament? </h2><p dir="ltr" style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Sikh teachings tell me that human life is precious and that human beings have the God-given right to live with dignity. However, as a last resort, to struggle against oppression to the death is better than living a life without dignity. Therefore, to quote the Tenth Master, Guru Gobind Singh,<span style="box-sizing: border-box; font-weight: 700;">"When all peaceful means fail, armed resistance against oppression is justified.”</span> The Sikh Kirpan, meaning: the sword which defends human dignity, also symbolizes armed defence of an egalitarian way of life against all weapons - conventional or nuclear. Global nuclear disarmament depends on tackling the root causes of war by diverting human thought and energy away from material ambition and greed, to God-centred moral values and truthful living. </p><p dir="ltr" style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">[Article link: <a href="https://sikhmissionarysociety.org/sms/smsarticles/advisorypanel/gurmukhsinghsewauk/sikhapproachtowarandpeace/" style="background-color: transparent; box-sizing: border-box; color: #295ba8;">A Sikh Approach to War and Peace (sikhmissionarysociety.org)</a> ]</p><h2 dir="ltr" style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: Ubuntu, sans-serif; font-size: 26px; font-weight: 500; letter-spacing: -0.7px; line-height: 30px; margin-bottom: 10px; margin-top: 20px;">Is there a particular teaching that you consider to be important regarding nuclear weapons? E.g. a parable, verse, practice or belief. </h2><p dir="ltr" style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">As nuclear weapons are a modern invention, world religions can only be guided by general principles. Guru Nanak’s compositions lamenting the carnage caused by Babur, the Mughal invader of India, are instructive. The compassionate Guru implored the Creator Being that if a powerful aggressor is faced by an equally powerful defender then there is no cause for complaint. However, when ordinary households are left defenceless and will be killed, they deserve divine intervention. No one should be left defenceless against conventional or nuclear weapons while human endeavours for global peace continue. </p><h2 dir="ltr" style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: Ubuntu, sans-serif; font-size: 26px; font-weight: 500; letter-spacing: -0.7px; line-height: 30px; margin-bottom: 10px; margin-top: 20px;">Does your faith have a history of working against weapons of mass destruction? If so, can you give examples?</h2><p dir="ltr" style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Sikh teachings, history and activism are about peaceful co-existence and defence of human diversity and dignity. There is no distinction between knives and nukes if used for aggression. Therefore, in forums and peace movements, Sikhs oppose use of all weapons which are not solely for self-defence of individuals and people (communities and nations). </p><h2 dir="ltr" style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: Ubuntu, sans-serif; font-size: 26px; font-weight: 500; letter-spacing: -0.7px; line-height: 30px; margin-bottom: 10px; margin-top: 20px;">Can you share something from your faith that exemplifies your faith’s approach to peace and nonviolence? E.g. a particular belief, story, practice or writing.</h2><div class="dnd-widget-wrapper context-medium type-image atom-align-right" style="background-color: white; box-sizing: border-box; color: #4d4e4f; float: right; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; margin-left: 20px; position: relative; width: auto;"><div class="dnd-atom-rendered" style="box-sizing: border-box;"><img alt="SGGSJ.jpg" class=" img-responsive-small" height="112" src="https://www.sikhnet.com/files/styles/content-medium/public/scald/image/SGGSJ.jpg?itok=W-fhLR6f" style="border: 0px; box-sizing: border-box; margin-bottom: 30px; vertical-align: middle;" title="SGGSJ.jpg" typeof="foaf:Image" width="200" /></div></div><p dir="ltr" style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Sikh teachings enshrined in the Sikh Holy Scripture, Guru Granth Sahib, include those of Muslim and Hindu saints. A Guru martyr, Guru Tegh Bahadur, gave his life in defence of the universal principle of religious freedom. At that time the aggressor was Muslim Emperor, Aurungzeb, forcing Hindus to convert to Islam. Yet, Muslim saints have a place of honour in Sikh teachings as mentioned above. Guru Granth Sahib exemplifies world peace and full acceptance of human diversity. Historical Sikh non-violent campaigns – the morchas – against colonial rule won applause from leaders like Mahatma Gandhi and also from the colonial British themselves.</p><h2 dir="ltr" style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: Ubuntu, sans-serif; font-size: 26px; font-weight: 500; letter-spacing: -0.7px; line-height: 30px; margin-bottom: 10px; margin-top: 20px;">What does a peaceful future look like to you? 1 or 2 sentences.</h2><p dir="ltr" style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">A peaceful future is well illustrated in Guru Granth Sahib as one when no one inflicts pain on another. It is a future in which global citizens have no worries (Begumpura concept) and they can move around fearlessly and freely. </p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;">Gurmukh Singh OBE</p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;"><span style="letter-spacing: -0.7px;">20 January 2021</span></p><p style="background-color: white; box-sizing: border-box; color: #4d4e4f; font-family: "open sans", sans-serif; font-size: 18px; letter-spacing: -0.7px; line-height: 30px; margin: 0px 0px 30px;"><span style="color: #767676; font-family: sans-serif; font-size: 16px; letter-spacing: normal;">© Copyright Gurmukh Singh (U.K.)</span><br style="box-sizing: border-box; color: #767676; font-family: sans-serif; font-size: 16px; letter-spacing: normal;" /><span style="color: #767676; font-family: sans-serif; font-size: 16px; letter-spacing: normal;">E-mail: sewauk2005@yahoo.co.uk</span><br style="box-sizing: border-box; color: #767676; font-family: sans-serif; font-size: 16px; letter-spacing: normal;" /><span style="color: #767676; font-family: sans-serif; font-size: 16px; letter-spacing: normal;">Please acknowledge quotations from this article</span><br style="box-sizing: border-box; color: #767676; font-family: sans-serif; font-size: 16px; letter-spacing: normal;" /><span style="color: #767676; font-family: sans-serif; font-size: 16px; letter-spacing: normal;">Articles may be published subject to prior approval by the author</span></p></div>sewa ukhttp://www.blogger.com/profile/09303692858497738483noreply@blogger.com0tag:blogger.com,1999:blog-3768106678127081974.post-75656887572697364222018-09-15T11:51:00.004-07:002018-09-15T11:51:34.226-07:00Soul or Atma in Sikhi<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "Times New Roman", serif; font-size: 12pt;">[Author’s
note: This article is dedicated to the memory of Bhai Sahib, Subedar Dharam
Singh Sujjon of UK. It is in response to a query about the nature of the human
soul (</span><i style="font-family: "Times New Roman", serif; font-size: 12pt;">atma</i><span style="font-family: "Times New Roman", serif; font-size: 12pt;">).</span></div>
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<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"><br /></span></i></b></div>
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<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">Ram
rattan tab paayiay jao pehlay tajeh sareer.</span></i></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> (SGGS 1366)<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">The
Lord’s Jewel is obtained by first shedding the [egocentric] body. <o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Meeting Bhai Dharam Singh Sujjon in 2003<o:p></o:p></span></b></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">I met late
Bhai Sahib Subedar Dharam Singh Sujjon in 2003 at the Panjab Times UK 38<sup>th</sup>
Anniversary function held at Guru Nanak Sikh School (Hayes, London). <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">He walked
over, a tall slim and saintly Gursikh with a grey flowing beard. He said <i style="mso-bidi-font-style: normal;">Gur Fateh</i> with a faint knowing smile and
said, <i style="mso-bidi-font-style: normal;">“Mai tuhanoo kafee samay to(n) milan
babat soch reha si”. </i>(I had been thinking of meeting you for some time). A
short conversation followed. I had read his articles in Punjabi and he seemed
to be well acquainted with my work, partly through renowned UK author, late S.
Gurbachan Singh Sidhu of Nottingham (UK)<span style="mso-spacerun: yes;">
</span><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">He said
something about his age<a href="file:///F:/Articles%20etc/Atma%20in%20Sikhi%20110918.docx#_edn1" name="_ednref1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">[i]</span></span><!--[endif]--></span></span></a>
and health and asked me to read and comment on some of his unpublished manuscripts.
I told him that I was not qualified for such a task but he persuaded me with his
humility and Gursikhi aura. Bhai Sahib subscribed to Bhai Sahib Bhai Randhir
Singh ji’s interpretation of Gurbani. It is possible that he had read my
translation of Bhai Rama Singh of Akhand Kirtani Jatha’s autobiography, “<i style="mso-bidi-font-style: normal;">Roop Gobind ka, Raj Khalsay ka, Sikka Sonay
ka”, </i>to which I had given the title: “<i style="mso-bidi-font-style: normal;">In
Search of the True Guru</i>” (Published by Panjab Times UK, April 2001, 412
pages). <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">He said: <i style="mso-bidi-font-style: normal;">Pad ke, vichaar ke, jivayn tusseen ttheek
samjho karr leo.</i> (Read, reflect and do as you please.) That was the only
time I met this saintly Gursikh, although we remained in touch for some years. <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Over the
next few months, I received some draft articles and a book draft with the
title, <i style="mso-bidi-font-style: normal;">Sikh Ik Sresht Dharam Kivayn?</i>
(How is Sikhi a leading faith? <i style="mso-bidi-font-style: normal;">Sresht</i>
can also be translated as <i style="mso-bidi-font-style: normal;">superior</i>.)<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; letter-spacing: -.55pt;">As I read through these scripts (in Gurmukhi), it became
clear that Bhai Sahib was truly a treasure-house of<span style="mso-spacerun: yes;"> </span>knowledge. <span style="mso-spacerun: yes;"> </span>He remained a humble Gursikh to the end. </span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"><o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 14.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Atma</span></i></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 14.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"> in Sikhi<o:p></o:p></span></b></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Introduction<o:p></o:p></span></b></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">A recent
query about the human soul – <i style="mso-bidi-font-style: normal;">atma </i>or <i style="mso-bidi-font-style: normal;">rooh</i> - prompted me to look up some
relevant passages from Subedar Dharam Singh Sujjon’s manuscripts. The specific
question is, “What is <i style="mso-bidi-font-style: normal;">atma</i> with
reference to <i style="mso-bidi-font-style: normal;">man</i> (<i style="mso-bidi-font-style: normal;">mun</i>) and <i style="mso-bidi-font-style: normal;">mat</i> (<i style="mso-bidi-font-style: normal;">muth</i>)?” For example,
we distinguish between <i style="mso-bidi-font-style: normal;">mun</i> and <i style="mso-bidi-font-style: normal;">muth</i> when we say <i style="mso-bidi-font-style: normal;">Sikhan da man neeva, mat uchi </i>in our daily <i style="mso-bidi-font-style: normal;">Ardaas</i> (prayer). We pray that the <i style="mso-bidi-font-style: normal;">muth</i>, the discerning part of the mind of the Sikhs should remain in
control of <i style="mso-bidi-font-style: normal;">mun</i>, the wandering or
fickle part of the mind. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">This
article explores around the above query and looks at one Sikh view about the
nature of <i style="mso-bidi-font-style: normal;">atma, </i>the human soul<i style="mso-bidi-font-style: normal;">, </i>and its relationship with<i style="mso-bidi-font-style: normal;"> mun and muth</i> in the context of the
cycle of birth, life and death. <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">The topic
in hand is complex. Some repetition is not only unavoidable but also
intentional. <span style="mso-spacerun: yes;"> </span>Often, related concepts are
shrouded in mysticism and exploited by those wearing the scholarly garbs ranging
from the Vedic Pandits to the <i style="mso-bidi-font-style: normal;">derawadis</i>
running own schools and cults. However, it has been simplified in Gurbani as
interpreted by Gursikh scholars. <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Guru
Nanak Sahib took the Message to the masses in their own simple language. That
is because this human life is an opportunity for all to seek blissful union with
the <i style="mso-bidi-font-style: normal;">Ik Oangkar</i>, the One Creator
Being. That opportunity is there for everyone – from the pundit to the simple
peasant. The Bhagats, whose Bani is included in Sri Guru Granth Sahib, were
from diverse social backgrounds. <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">When
discussing interpretation of Gurbani, I always aim to make the reader
conversant with as many original Panjabi word-concepts as possible without
interrupting the flow of thought. <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">In this
article:<o:p></o:p></span></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Sareer</span></i><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"> = body. Three types of <i style="mso-bidi-font-style: normal;">sareer</i> are mentioned: the physical (<i style="mso-bidi-font-style: normal;">sathool</i>) or earthly body which we can see; and the energy (<i style="mso-bidi-font-style: normal;">sookhsham</i>) and ideas/causal (<i style="mso-bidi-font-style: normal;">karan</i>) bodies which we cannot see.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Words
which refer to the mind and will be explained later, are <i style="mso-bidi-font-style: normal;">man</i> (<i style="mso-bidi-font-style: normal;">mun</i>), <i style="mso-bidi-font-style: normal;">mat</i> (<i style="mso-bidi-font-style: normal;">muth</i>),
<i style="mso-bidi-font-style: normal;">budh</i>, <i style="mso-bidi-font-style: normal;">chitt</i>, <i style="mso-bidi-font-style: normal;">antehkaran</i>.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 14.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Three bodies or <i style="mso-bidi-font-style: normal;">sareers
</i><o:p></o:p></span></b></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">The law
of nature is that everything returns to its source of origin. That is true with
human beings also. <o:p></o:p></span></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Jeh te upjio Nanaka leen Tahe mai maan.</span></i><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"> (SGGS 1426.)<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Believe
it O Nanak, you will [one day] blend/merge with the Source of your origin. <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">When
someone dies, we say the person has left the body. (We say: <i style="mso-bidi-font-style: normal;">Falana sarir tiyag gyia hai</i>.) It means
after death a person leaves this earthly body behind and goes somewhere else.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">The
question is <i style="mso-bidi-font-style: normal;">who</i> left this body? <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">The body
which is left behind is the earthly body made of bone, flesh, and blood vessels
(<i style="mso-bidi-font-style: normal;">hadd, maas, naadi ko pinjar….</i>),
called the <i style="mso-bidi-font-style: normal;">sathool sarir.</i> <i style="mso-bidi-font-style: normal;">Sathool</i> means material. It is the body
we can touch and feel. It is made from matter, the <i style="mso-bidi-font-style: normal;">panj tatt</i> or five elements mentioned in Gurbani: fire, earth,
water, air and <i style="mso-bidi-font-style: normal;">sky/</i>space.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">The soul
or <i style="mso-bidi-font-style: normal;">jeev-atma</i> resides in, or rather,
is trapped in, three bodies or layers: <o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"><span style="mso-list: Ignore;">1)<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">The physical body which we see
and which will be shed on death; <o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"><span style="mso-list: Ignore;">2)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">The
energy or etheric body; and, <o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"><span style="mso-list: Ignore;">3)<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">The causal or ideas body. <o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><u><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Within</span></u></i></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"> these three bodies or layers
resides the <i style="mso-bidi-font-style: normal;">jeev-atma</i>. <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Bodies 2)
and 3) above remain after death with the <i style="mso-bidi-font-style: normal;">atma</i>
trapped in them due to the attraction of world-play referred to as <i style="mso-bidi-font-style: normal;">maya, p</i></span><i style="mso-bidi-font-style: normal;"><span style="color: #222222; font-family: "Times New Roman",serif; font-size: 12.0pt;">rakriti</span></i><span style="color: #222222; font-family: "Times New Roman",serif; font-size: 12.0pt;"> or nature which is the dynamic energy
of the Creator Being. <o:p></o:p></span></div>
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<br /></div>
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<span style="color: #222222; font-family: "Times New Roman",serif; font-size: 12.0pt;">Let us digress a little: In Sikh thought, this world play (<i style="mso-bidi-font-style: normal;">maya</i> or <i style="mso-bidi-font-style: normal;">prakriti</i>) is true (real) because the Creator is True, and <i style="mso-bidi-font-style: normal;">maya</i> is within His <i style="mso-bidi-font-style: normal;">Hukam</i> or Command. It is not an illusion as in Vedic thought. It is
the <i style="mso-bidi-font-style: normal;">Bachittar Natak</i> (ref. Guru Gobind
Singh), the wondrous or fantastic play in which we all have roles according to
the <i style="mso-bidi-font-style: normal;">Hukam</i> of Akal Purakh. That is the
reason why a Sikh is always a full participant in life and living, an activist
and not an opt-out from <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>human society.<span style="mso-spacerun: yes;">
</span><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">One
component of the <i style="mso-bidi-font-style: normal;">sookhsham sareer</i> is
called the <i style="mso-bidi-font-style: normal;">antehkaran</i> which is
combination of <i style="mso-bidi-font-style: normal;">mun</i>, <i style="mso-bidi-font-style: normal;">budh</i>, <i style="mso-bidi-font-style: normal;">chit</i> and <i style="mso-bidi-font-style: normal;">ahankaar</i>. <o:p></o:p></span></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Mun</span></i><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"> is the intuitive part of the mind; <i style="mso-bidi-font-style: normal;">budh</i> the discerning part; and <i style="mso-bidi-font-style: normal;">chit</i> is consciousness which forms </span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">an idea in the
mind, thinks and reflects upon.</span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"> Perhaps, the reader should pause and reflect on these descriptions of
the mind functioning in different modes. <o:p></o:p></span></div>
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<br /></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Ahankaar</span></i><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"> means “I am”. This “<i style="mso-bidi-font-style: normal;">I”<span style="mso-spacerun: yes;"> </span></i>entity is separate from
the <i style="mso-bidi-font-style: normal;">sathool, sookhsham,</i> and <i style="mso-bidi-font-style: normal;">karan sareers</i>.<span style="mso-spacerun: yes;"> </span>It gives power to the three bodies and keeps
them going. If it withdraws that power, the three bodies/<i style="mso-bidi-font-style: normal;">sareer</i> – <i style="mso-bidi-font-style: normal;">sathool, sookhsham</i>
and <i style="mso-bidi-font-style: normal;">karan</i> – do not function. This
fourth entity, “I am” is my true being. <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">It is
called <i style="mso-bidi-font-style: normal;">jeev-atma. </i>It is the <i style="mso-bidi-font-style: normal;">atma</i> or <i style="mso-bidi-font-style: normal;">rooh.</i><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Jeev-atma</span></i><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"> is the offspring (<i style="mso-bidi-font-style: normal;">ulaad</i>) of Akal Purakh.<o:p></o:p></span></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Kaho Kabir eh Raam ki ansh</span></i><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"> (SGGS 871)<o:p></o:p></span></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Jeev-atma</span></i><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"> is the offspring of <i style="mso-bidi-font-style: normal;">Akal Purakh</i> and is always longing to return to its Source but is
prevented by the outer three bodies/layers. It is covered by them like a jewel
which is hidden in layers of mud or mire also referred to as <i style="mso-bidi-font-style: normal;">pankaj</i> in Gurbani. <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Even
after death only the outer physical body is shed but the other two bodies in
which the <i style="mso-bidi-font-style: normal;">jeev-atma </i>is entrapped,
remain and seek another body. And so, the cycle of birth and death continues numerous
times until the <i style="mso-bidi-font-style: normal;">jeev-atma</i> is freed by
the True Guru’s guidance to return to its Source, the Creator Being. That is
the cycle of <i style="mso-bidi-font-style: normal;">karam</i> (karma). <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">In our
physical body, is the <i style="mso-bidi-font-style: normal;">sookhsham</i> <i style="mso-bidi-font-style: normal;">sareer</i>. It is the energy or etheric body
and is the true copy of the body (<i style="mso-bidi-font-style: normal;">sathhool
sareer</i>). It is connected to every cell of the body and operates through the
meridian system. Meridians are electricity </span><span class="one-click"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">pathways</span></span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> in <span class="one-click">the</span> <span class="one-click">body</span> <span class="one-click">along</span> <span class="one-click">which</span> <span class="one-click">vital</span> <span class="one-click">energy</span> <span class="one-click">flows. The system</span></span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"> gives life force to the body. Without this life
force the body is dead. It is lifeless. <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">The <i style="mso-bidi-font-style: normal;">sookhsham sareer </i>itself receives
instruction from the<i style="mso-bidi-font-style: normal;"> karan sareer. </i>Karan
means the cause or the reason for something happening, as when say “<i style="mso-bidi-font-style: normal;">Is da ki karan hai</i> – what is the cause
or reason for this”.<i style="mso-bidi-font-style: normal;"> So karan sareer is
the </i>causal body formed by ideas. The <i style="mso-bidi-font-style: normal;">karan
saree</i> sends instruction and the <i style="mso-bidi-font-style: normal;">sookhshm
sareer</i> converts these ideas to actions of the physical body<i style="mso-bidi-font-style: normal;"> </i>by sending it electrical impulses
through its network of meridians. <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">It sounds
complicated but can be understood simply as: ideas activating electrical
impulses in our body which in turn cause physical movement or actions. In daily
language, the mind sends instructions through the network of nerves, which the
body parts carry out as actions. Without thoughts, no signals are sent and
there is no action.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">So, why
not say that we have a mind located in the head, a network of nerves which
reaches all parts of the body to activate the physical body?<span style="mso-spacerun: yes;"> </span>I believe this concept of three bodies in one
– the <i style="mso-bidi-font-style: normal;">sathool</i>, <i style="mso-bidi-font-style: normal;">sookhsham</i> and <i style="mso-bidi-font-style: normal;">karan</i> –
shows that the three systems operate together to the level of every cell in the
body. “I” awareness is in every cell of the body! On the other hand when we
understand <i style="mso-bidi-font-style: normal;">Hukam</i> through <i style="mso-bidi-font-style: normal;">Naam Simran </i>(meditation on Naam), it is
“You”, the Creator Being, Who is in every cell of the body!!<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">We must
remember that this is a two- way system. The body parts carry out the
instruction of the mind; however, the body parts also send back signals to the
mind and influence and shape<span style="mso-spacerun: yes;"> </span>thoughts.<span style="mso-spacerun: yes;"> </span>So the mind instructs the body, but the body
also instructs and <i style="mso-bidi-font-style: normal;">can</i> control the
mind. The question is who or what is in control? <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Beyond<i style="mso-bidi-font-style: normal;"> </i>the causal or ideas body, the <i style="mso-bidi-font-style: normal;">karan sareer,</i> is the <i style="mso-bidi-font-style: normal;">atma</i> or <i style="mso-bidi-font-style: normal;">jeev-atma</i> , the offspring of <i style="mso-bidi-font-style: normal;">Param
Atma, </i>the<i style="mso-bidi-font-style: normal;"> Akal Purakh </i>or the Timeless
Being. Let us pause and reflect: <i style="mso-bidi-font-style: normal;">jeev-atma</i>
is very much part of the <i style="mso-bidi-font-style: normal;">Param Atma, </i>the<i style="mso-bidi-font-style: normal;"> Akal Purakh,</i> just like a drop of water
is not different from the ocean full of water. The drop arose from the ocean
and seeks to return to the ocean. So, the <i style="mso-bidi-font-style: normal;">jeev-atma</i>
seeks to return to the <i style="mso-bidi-font-style: normal;">Param Atma</i> or <i style="mso-bidi-font-style: normal;">Akal Purakh</i>. However, it is prevented
from doing that by the <i style="mso-bidi-font-style: normal;">karan</i> and the <i style="mso-bidi-font-style: normal;">sookhsham </i>bodies engrossed in world-play.
<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">The
Hukam/Command of the <i style="mso-bidi-font-style: normal;">Param Atma</i>
operates through the <i style="mso-bidi-font-style: normal;">jeev atma </i>which
activates the causal/ideas, energy and physical bodies in that order.<span style="mso-spacerun: yes;"> </span>So, it is by the <i style="mso-bidi-font-style: normal;">Hukam</i> we suffer pain/unhappiness (<i style="mso-bidi-font-style: normal;">dukhi</i>) or are happy and contented (<i style="mso-bidi-font-style: normal;">sukhi</i>). One who understands, accepts <i style="mso-bidi-font-style: normal;">dukh/sukh</i> in Waheguru’s <i style="mso-bidi-font-style: normal;">Hukam</i>
or <i style="mso-bidi-font-style: normal;">Bhana,</i> remains aloof and in a
state of equipoise. One who does not, is affected by these.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">We cannot
see the <i style="mso-bidi-font-style: normal;">Param Atma </i>and<i style="mso-bidi-font-style: normal;"> </i>the <i style="mso-bidi-font-style: normal;">jeev-atma.
</i>Eventually, the <i style="mso-bidi-font-style: normal;">jeev-atma</i>
entrapped by the ideas, energy and physical bodies (<i style="mso-bidi-font-style: normal;">karan, sookhsham </i>and<i style="mso-bidi-font-style: normal;"> sathool
sareers</i>) collectively, starts believing “I am” the doer, forgetting that it
is the Will/Hukam of Akal Purakh which is the Doer. So <i style="mso-bidi-font-style: normal;">hao-mai</i> or <i style="mso-bidi-font-style: normal;">ahankar</i> i.e.
“I am the doer” is created and takes over. That becomes the root cause of all
pain and sorrow and the reason for the cycles of birth and death.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">On death,
the causal/ideas and energy bodies in which is imprisoned the <i style="mso-bidi-font-style: normal;">jeev-atma</i>, leaves this earthly body to
be reborn. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">Freedom
from the cycle of birth and death is an important milestone in the life of a
Gursikh. <b style="mso-bidi-font-weight: normal;">However, unlike many other
faiths, it is not the end-objective.</b> <span style="mso-spacerun: yes;"> </span>A Gursikh becomes a witness to this freedom while
living, and moves on to the next stage which is to <b style="mso-bidi-font-weight: normal;">witness and experience the Ultimate Truth</b>, the <i style="mso-bidi-font-style: normal;">parkaash/pargaas</i><span style="mso-spacerun: yes;"> </span>of the<i style="mso-bidi-font-style: normal;"> Param Atma.</i> <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">Thus,
the end objective of Sikhi is stressed in the <i style="mso-bidi-font-style: normal;">Pangti</i>:<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">Raj
na chaho(n) mukt na chaho(n) man preet charan kamlaaray.</span></i></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> (SGGS 534)<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">I
desire not an empire nor do I desire salvation/emancipation, my soul longs for
love of your Lotus Feet. <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">The
first stage is to witness the manifestation of the soul – <i style="mso-bidi-font-style: normal;">atam parkaash</i>. The next stage is <i style="mso-bidi-font-style: normal;">Param Atam parkaash</i> which has been compared to the light of
millions of suns. <o:p></o:p></span></div>
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<br /></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">Saant sehej sookh man upjio,<span style="mso-spacerun: yes;"> </span>kot sur (soor=sun) Nanak pargaas.</span></i><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"><span style="mso-spacerun: yes;"> </span>(SGGS 716)<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Peace
equipoise and pleasure/contentment have sprouted in my mind as I experience
the<span style="mso-spacerun: yes;"> </span>light of millions of suns, O Nanak.
<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">The above
can be interpreted as a paradigm shift as the mind is cleared of the cob-web,
the net (<i style="mso-bidi-font-style: normal;">jaal</i>) of ego-centric thought
which ensnare the human soul, the <i style="mso-bidi-font-style: normal;">jeev-atma,</i>
and filled with the Light of <i style="mso-bidi-font-style: normal;">Naam</i> –
true experience of Divine Virtues and Commands, the Source of all creation,
seen and unseen. Instead of “I”, the <i style="mso-bidi-font-style: normal;">Akal
Purakh</i> is witnessed as the Doer.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">The main
objective of every human being is to merge with the Source of all creation, the
Akal Purakh, the Timeless Being. Gurbani guides us towards that objective so
that the <i style="mso-bidi-font-style: normal;">jeev atma</i> is freed from the
three bodies described as above and is enabled to return to its Source (<i style="mso-bidi-font-style: normal;">upaj sarot</i>).<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">That can
be achieved through inner detachment while we remain fully engaged in this
world. <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">The Sikhi
way is to become conscious of <i style="mso-bidi-font-style: normal;">Naam</i> i.e.
Divine virtues and Commands which guide Sikhi living. A Sikh emulates those
virtues and obeys the Commands (Hukm). One becomes aware of <i style="mso-bidi-font-style: normal;">Naam</i> when the Almighty enables us to
find the Guru and follow his teachings<a href="file:///F:/Articles%20etc/Atma%20in%20Sikhi%20110918.docx#_edn2" name="_ednref2" style="mso-endnote-id: edn2;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[ii]</span></span><!--[endif]--></span></span></a>. This Naam consciousness
is only possible when the mind (<i style="mso-bidi-font-style: normal;">mun) </i>becomes
inwardly focussed.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">The human
mind, <i style="mso-bidi-font-style: normal;">mun</i>, “<i style="mso-bidi-font-style: normal;">looks”</i> outwards and experiences the outside world through the body
senses. Thus, when outwardly focussed, the mind becomes totally engrossed in
world play. Therefore, during life on earth, the mind remains pre-occupied with
the world play. It begins to believe that it is the doer i.e. “I am” the doer.
“I” am happy. “I” am suffering etc. The connection with the Real Doer, the Akal
Purakh is broken. That becomes the cause of<span style="mso-spacerun: yes;">
</span>cycles of birth and death<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">The mind
(<i style="mso-bidi-font-style: normal;">mun</i>) is also capable of looking
inwards and experiencing/realising the <i style="mso-bidi-font-style: normal;">jeev-atma,
</i>the soul. The <i style="mso-bidi-font-style: normal;">jeev-atma</i> is the
offspring of the <i style="mso-bidi-font-style: normal;">Param Atma</i>, the Supreme
Soul, the Creator Being. <i style="mso-bidi-font-style: normal;">Naam Simran</i>
is the Gurmat way to turn our senses (<i style="mso-bidi-font-style: normal;">mun</i>)
inwards to witness and realise the <i style="mso-bidi-font-style: normal;">jeev-atma</i>.
That is when the <i style="mso-bidi-font-style: normal;">mun</i> becomes <i style="mso-bidi-font-style: normal;">Jote-saroop</i>. <o:p></o:p></span></div>
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<br /></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Panch tatt mil kaayia kini.<o:p></o:p></span></i></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Tis meh Raam rattan lai chini.<o:p></o:p></span></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Atam Raam Raam meh aatam. <o:p></o:p></span></i></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Har paayiai sabad vichaara hey</span></i><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"> (SGGS 1030)<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Bringing
together the five elements the body is created.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Within
that seek the jewel of the Lord.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">The soul
is in the Lord and the Lord is in the soul.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">The Lord
is obtained by meditating on <i style="mso-bidi-font-style: normal;">Naam</i>. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">So, in
Gurbani, <i style="mso-bidi-font-style: normal;">mun</i> has a pivotal role in
realising our true self, the <i style="mso-bidi-font-style: normal;">jeev-atma</i>,
the ray of Param-atma (Supreme-soul) in every being.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Naam</span></i><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"> is the means for freeing the <i style="mso-bidi-font-style: normal;">jeev atma</i> from the causal (ideas) and the astral/energy bodies.
Otherwise, the <i style="mso-bidi-font-style: normal;">jeev-atma</i> remains
trapped <span style="mso-spacerun: yes;"> </span>in the cycle of transmigration.
Realization of the <i style="mso-bidi-font-style: normal;">jeev-atma</i> leads to
union with <i style="mso-bidi-font-style: normal;">Akal Purak</i> in the realm of
<i style="mso-bidi-font-style: normal;">Sach Khand, </i>the Ultimate Reality<i style="mso-bidi-font-style: normal;">.</i> <o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Akal
Purakh is the self-aware unlimited energy field in which we all live. IT is the
<i style="mso-bidi-font-style: normal;">Ik Oangkar</i> in Sikh thought: the
Singularity which expands and contracts at Own Will or <i style="mso-bidi-font-style: normal;">Hukam</i>. We all live in this Self-aware Energy field like fish in
water. The <i style="mso-bidi-font-style: normal;">jeev-atma</i> is part of Akal
Purakh in the same way as a drop water is part of the ocean. It yearns to
return to its Source as a drop of water seeks to return to the ocean from whence
it came.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">So, the
Sikhi way is to understand, accept and obey the Divine Law and Commands, the <span style="mso-spacerun: yes;"> </span><i style="mso-bidi-font-style: normal;">Hukam</i>.
In this way, all aspects of Sikhi life, activity and social activism, become
attuned to and are in complete resonance with the Divine Law (<i style="mso-bidi-font-style: normal;">Hukam</i>). The ultimate objective of human
life is achieved through:<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Hukam boojh Param Pad paaee.</span></i><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"> (SGGS 292)<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">By
understanding and obeying the Divine Law operating in creation, the supreme
status, the ultimate objective of human life, is achieved. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Sikhi is
both, outward looking (worldly) and inwardly contemplative with focus on <i style="mso-bidi-font-style: normal;">Naam</i>, i.e. Divine virtues and commands.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">There is
no re-birth for a Gursikh.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Gurmukh
Singh OBE<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">E-mail: <span class="MsoHyperlink"><a href="mailto:sewauk2005@yahoo.co.uk">sewauk2005@yahoo.co.uk</a></span><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">11 September 2018<o:p></o:p></span></div>
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<span style="color: black; font-size: 10.0pt;">© Copyright </span><a href="http://sikhmissionarysociety.org/sms/smsarticles/advisorypanel/gurmukhsinghsewauk/gurmukhsingh.html"><span style="color: #0066cc; font-family: "&quot",serif; font-size: 10.0pt;">Gurmukh
Singh</span></a><span style="color: black; font-size: 10.0pt;"> (U.K.)</span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"><o:p></o:p></span></div>
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<hr align="left" size="1" width="33%" />
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<div id="edn1" style="mso-element: endnote;">
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<a href="file:///F:/Articles%20etc/Atma%20in%20Sikhi%20110918.docx#_ednref1" name="_edn1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-GB; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[i]</span></span><!--[endif]--></span></span></a>
Bhai Sahib was <span style="font-family: "Times New Roman",serif; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">born on 8 September 1918. However,
having lost contact with him, I am not sure of the year of his departure for
Sach Khand..</span><o:p></o:p></div>
</div>
<div id="edn2" style="mso-element: endnote;">
<div style="margin-bottom: .0001pt; margin: 0cm;">
<a href="file:///F:/Articles%20etc/Atma%20in%20Sikhi%20110918.docx#_ednref2" name="_edn2" style="mso-endnote-id: edn2;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">[ii]</span></span><!--[endif]--></span></span></a>
<span style="font-size: 10.0pt;">Ref: S. Rawel Singh’s <i style="mso-bidi-font-style: normal;">Understanding Japji Sahib</i>: Review and e-book at link:</span> <span class="MsoHyperlink"><span style="font-size: 10.0pt;"><a href="http://sikhmissionarysociety.org/sms/smsresourcecentre/products/rawelsingh/understandingjapjisahib/">http://sikhmissionarysociety.org/sms/smsresourcecentre/products/rawelsingh/understandingjapjisahib/</a></span></span><span style="font-size: 10.0pt;"><o:p></o:p></span></div>
<div style="margin-bottom: .0001pt; margin: 0cm;">
<span style="font-size: 10.0pt;">To
quote from the review:<span style="mso-spacerun: yes;"> </span></span><span style="font-family: "&quot",serif; font-size: 10.0pt;">The author clarifies
that living by <i>Naam</i> means emulating Divine virtues/attributes and living
by divine commands. That requires daily/timely sustained effort. The reader is
left in no doubt that <i>Naam japna</i> requires both, mental and physical
activism/effort. </span><o:p></o:p></div>
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sewa ukhttp://www.blogger.com/profile/09303692858497738483noreply@blogger.com1tag:blogger.com,1999:blog-3768106678127081974.post-7772337691523186432016-11-12T14:21:00.001-08:002016-11-12T14:39:36.010-08:00Guru Nanak’s Jyot and Jugat<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://2.bp.blogspot.com/-QxvN3j9tjqM/WCeZTwMTXRI/AAAAAAAABY0/XlH22vXQYcI5u5Zduy_n-Gv4XEOl_u5MQCLcB/s1600/Guru-Angad-Dev-Ji-Working-With-guru-Nanak-Dev-Ji-550x377.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="272" src="https://2.bp.blogspot.com/-QxvN3j9tjqM/WCeZTwMTXRI/AAAAAAAABY0/XlH22vXQYcI5u5Zduy_n-Gv4XEOl_u5MQCLcB/s400/Guru-Angad-Dev-Ji-Working-With-guru-Nanak-Dev-Ji-550x377.jpg" width="400" /></a></div>
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Guru Nanak Sahib working at his farm with Bhai Lehna (later Guru Angad)<br />
(Image credit: http://www.mygodpictures.com/category/guru-nanak-dev-ji/)<br />
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<div class="lang1" style="margin-bottom: .0001pt; margin: 0cm;">
<b>The Sikhs believe in One Guru Light, the <i>Jyot</i> *. <o:p></o:p></b></div>
<div class="lang1" style="margin-bottom: .0001pt; margin: 0cm;">
(*or Jo<b><i>th</i></b> where <b><i>th</i></b> is pronounced as in <b><i>th</i></b>ink.)<o:p></o:p></div>
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In the <i>Bhatt Savaiyay</i> in Sri
Guru Granth Sahib (SGGS) Guru Nanak Sahib is referred to as the embodiment of the
Jyot as follows: <o:p></o:p></div>
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<span style="font-family: "nirmala ui" , sans-serif;">ਜੋਤਿ</span> <span style="font-family: "nirmala ui" , sans-serif;">ਰੂਪਿ</span> <span style="font-family: "nirmala ui" , sans-serif;">ਹਰਿ</span> <span style="font-family: "nirmala ui" , sans-serif;">ਆਪਿ</span> <span style="font-family: "nirmala ui" , sans-serif;">ਗੁਰੂ</span> <span style="font-family: "nirmala ui" , sans-serif;">ਨਾਨਕੁ</span> <span style="font-family: "nirmala ui" , sans-serif;">ਕਹਾਯਉ</span> <span style="font-family: "nirmala ui" , sans-serif;">॥</span><o:p></o:p></div>
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<i><span style="color: #366732;">Joth Roop Har
Aap Guroo Naanak Kehaayo ||<o:p></o:p></span></i></div>
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The
Embodiment of Light, the Lord Himself is called Guru Nanak.<o:p></o:p></div>
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<i><span style="color: black;">SGGS Ang 1408.<span class="apple-converted-space"> <o:p></o:p></span></span></i></div>
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<div class="lang1" style="margin-bottom: .0001pt; margin: 0cm;">
<span style="font-family: "nirmala ui" , sans-serif;">The same <i>Jyot</i> was in the nine Guru-persons after Guru Nanak. Thus, the start
of the Guru-succession process is described as follows: <o:p></o:p></span></div>
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<span style="font-family: "nirmala ui" , sans-serif;">ਨਾਨਕੁ</span>
<span style="font-family: "nirmala ui" , sans-serif;">ਤੂ</span> <span style="font-family: "nirmala ui" , sans-serif;">ਲਹਣਾ</span> <span style="font-family: "nirmala ui" , sans-serif;">ਤੂਹੈ</span> <span style="font-family: "nirmala ui" , sans-serif;">ਗੁਰੁ</span> <span style="font-family: "nirmala ui" , sans-serif;">ਅਮਰੁ</span> <span style="font-family: "nirmala ui" , sans-serif;">ਤੂ</span> <span style="font-family: "nirmala ui" , sans-serif;">ਵੀਚਾਰਿਆ</span> <span style="font-family: "nirmala ui" , sans-serif;">॥</span><o:p></o:p></div>
<div class="lang2" style="margin-bottom: .0001pt; margin: 0cm;">
<i><span style="color: #366732;">Naanak Thoo Lehanaa Thoohai Gur Amar Thoo
veechaariaa ||<o:p></o:p></span></i></div>
<div class="lang4" style="margin-bottom: .0001pt; margin: 0cm;">
You are Nanak, You are
Angad, and You are Amar Daas; so do I recognize You.<o:p></o:p></div>
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<i><span style="color: black;">(SGGS Ang 968)<span class="apple-converted-space"> <o:p></o:p></span></span></i></div>
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<br /></div>
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<span class="apple-converted-space"><span style="color: black; mso-bidi-font-style: italic;">According
to Sikh belief, the <i>Jyot</i> now resides in Sri Guru Granth Sahib, the <i>Shabd</i>
or Word Guru.<o:p></o:p></span></span></div>
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<br /></div>
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Together with the
divine concept of <i>Jyot</i>, the idea of <i>Jugat</i> is also introduced in the Guru tradition. <o:p></o:p></div>
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<br /></div>
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<i>Jyot</i> and <i>Jugat</i> go
together. <i> </i>From this twin- track approach has emerged
a whole-life socially active system which is the <i>miri-piri</i> (temporal-spiritual) heritage of the Khalsa Panth. <o:p></o:p></div>
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<br /></div>
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<i>Jyot</i> can be conceptualised as a divine Source of Light which shows
the way to the ultimate Reality or Truth (<i>Sacch</i>).
<i>Jyot</i>,
the Light, shows the path to God-centred love (through <i>bhagti</i> and <i>Naam</i>
meditation). It leads the way to the understanding and loving acceptance of the
Divine Law or <i>Hukam Razaaee</i>. It leads
to inner detachment from this life which is a passing phase, and attachment to
the Timeless, Eternal Reality, the Truth (<i>Sacch</i>).
<o:p></o:p></div>
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<br /></div>
<div class="lineinfo" style="margin-bottom: .0001pt; margin: 0cm;">
For the Sikhs, Guru
Nanak Sahib is the embodiment of <i>Jyot</i>
as <i>Jyot-roop</i> Guru capable of removing
the duality, the illusion of world-play, in his Sikh. Also, the <i>Jyot-roop</i> is extended from the Guru to
the Sikh as from one lamp is lit another and countless others. In the Sikh
tradition, the emergence (<i>pragteo</i>) of
the <i>Khalsa</i> is seen as the outcome of
that (Guru-Sikh or <i>Aapay Guru-chelaa</i>)
process. <o:p></o:p></div>
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<br /></div>
<div class="lineinfo" style="margin-bottom: .0001pt; margin: 0cm;">
There are references
in SGGS of<i> Har jan</i> becoming one with <i>Har</i> i.e. when the devotee of Waheguru meditates
on the Qualities of Waheguru he or she merges with Waheguru. The duality of
seeing the Creator as distinct from creation is removed. <i>Jyot</i> teaches us One-ness of the Creator Being and the created: to
see God in all. <o:p></o:p></div>
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<br /></div>
<div class="lineinfo" style="margin-bottom: .0001pt; margin: 0cm;">
Ultimately, the <i>Jyot</i> is Waheguru, the Timeless and
Wondrous Enlightener described by Guru Nanak Sahib in his founding creed, the <i>Mool Mantar</i>. <o:p></o:p></div>
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<br /></div>
<div class="lineinfo" style="margin-bottom: .0001pt; margin: 0cm;">
So, what is Jugat? Literally,
<i>Jugat</i> means the way or the method.
What is the <i>jugat </i>of doing or
achieving something? It refers to the
process. Following inner freedom from self-centred attachment, <i>Jugat</i>, re-engages a Sikh with this life
in the Guru’s way. It is the way or method of living shown by the Guru. <o:p></o:p></div>
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<br /></div>
<div class="lineinfo" style="margin-bottom: .0001pt; margin: 0cm;">
<i>Jyot</i> frees or disengages the Sikh from the duality of life due to
self-centricity (<i>haomai</i>) and then, in
that free state of mind of inner detachment, <i> Jugat</i> re-engages the Sikh
through social activism to serve the Creater and the created. <o:p></o:p></div>
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<br /></div>
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<i>Jyot </i>and <i>Jugat</i> twin-track
approach to <i>Sikhi </i>living is a unique
gift of Guru Nanak Sahib. <i> <o:p></o:p></i></div>
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<br /></div>
<div class="lineinfo" style="margin-bottom: .0001pt; margin: 0cm;">
It was through the
process of <i>Jugat</i> that the <i>Khalsa</i> was revealed in the Guru’s own image
by Nanak X, Guru Gobind Singh. That was the high point of Sikhi tradition on
the Vaisakhi day in 1699. <o:p></o:p></div>
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<br /></div>
<div class="lineinfo" style="margin-bottom: .0001pt; margin: 0cm;">
<i>Jugat</i> has to do with practical Sikhi and the related processes and
procedures. <o:p></o:p></div>
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The ten Guru persons
were the embodiment of both, the <i>Jyot</i>
and <i>Jugat</i>: <o:p></o:p></div>
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<span style="font-family: "nirmala ui" , sans-serif;">ਜੋਤਿ</span> <span style="font-family: "nirmala ui" , sans-serif;">ਓਹਾ</span>
<span style="font-family: "nirmala ui" , sans-serif;">ਜੁਗਤਿ</span> <span style="font-family: "nirmala ui" , sans-serif;">ਸਾਇ</span> <span style="font-family: "nirmala ui" , sans-serif;">ਸਹਿ</span> <span style="font-family: "nirmala ui" , sans-serif;">ਕਾਇਆ</span>
<span style="font-family: "nirmala ui" , sans-serif;">ਫੇਰਿ</span> <span style="font-family: "nirmala ui" , sans-serif;">ਪਲਟੀਐ</span> <span style="font-family: "nirmala ui" , sans-serif;">॥</span><o:p></o:p></div>
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<i><span style="color: black; mso-ansi-language: EN-AU; mso-bidi-font-weight: bold; mso-fareast-language: EN-AU;">Jyot Oha Jugat saae Seh kaaeiaa faer
palatteeai<o:p></o:p></span></i></div>
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<span style="color: black; mso-ansi-language: EN-AU; mso-bidi-font-weight: bold; mso-fareast-language: EN-AU;">The
Guru-persons shared the same Guru Light and the same way (method); only the
King [Nanak] changed His body. (Sri Guru Granth Sahib Ang 966)<o:p></o:p></span></div>
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Sometimes, due to
lack of clarity of <i>Jugat</i>, divisions
are created amongst the followers of the same path (or <i>panth</i>) of <i>Sikhi</i>. <o:p></o:p></div>
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Today, there is need
to remind ourselves what Guru’s <i>Jugat</i>
means. There are some who ignore this
essential component of Sikh living, either through ignorance or by design. For
most, there is no problem with the <i>Jyot</i>
aspect of Guru Nanak, but for some, the <i>Jugat</i>
aspect of the Guru, passed on to the Khalsa Panth by Guru Gobind Singh, causes
problems. <o:p></o:p></div>
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<br /></div>
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The <i>Jugat</i> and Jyot linked <i>miri-piri</i> (temporal-spiritual) tradition
symbolised by the institution of Sri Akal Takht Sahib becomes politically inconvenient
for some. The <i>Sikh Reht Maryada</i> – the
Code of Sikh Conduct and Conventions – evolved by the Khalsa Panth, causes
problems also. <o:p></o:p></div>
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<br /></div>
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<span style="color: black; mso-ansi-language: EN-AU; mso-bidi-font-weight: bold; mso-fareast-language: EN-AU;">Without
a study of the lives of the ten Guru-persons who represented the same <i>Jyot-Jugat</i> of Guru Nanak and who progressed
the Guru’s mission, it is not possible to interpret the divine Message of Sri
Guru Granth Sahib which is both, universal and also specific to the <i>Sikhi</i> way of life evolved over the
centuries. In the Sikh tradition, the lessons taught by the ten Guru-persons
through own lives regarding <i>Jugat</i>
(lived <i>Sikhi</i>) cannot be ignored. <o:p></o:p></span></div>
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<br /></div>
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<span style="color: black; mso-ansi-language: EN-AU; mso-bidi-font-weight: bold; mso-fareast-language: EN-AU;">Any
study of Sikh ideology and tradition would be incomplete without understanding the
inseparable <i>Jyot</i>-<i>Jugat</i> attributes of The One Guru. Reference to the Word Guru, the SGGS,
for guidance also requires reference to the <i>Jugat</i>
for practical interpretation. This was taught in simple steps by the ten Guru-persons
up to the revelation of the Khalsa Panth, the high point of lived-Sikhi
tradition. <o:p></o:p></span></div>
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<span style="color: black; mso-ansi-language: EN-AU; mso-bidi-font-weight: bold; mso-fareast-language: EN-AU;">When
the teaching period of the <i>Jyot-Jugat</i>
Guru through ten Guru-persons was over, the <i>Jyot</i>
passed on to the Eternal <i>Shabd</i>-Guru,
Sri Guru Grath Sahib, while the <i>Jugat</i>
resided in the collective body of the Khalsa Panth, which became <i>Guru Roop Khalsa</i> in the presence of Sri
Guru Granth Sahib. That was the final Command of Nanak-<i>Jyot</i>, Guru Gobind Singh. <o:p></o:p></span></div>
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<span style="color: black; mso-ansi-language: EN-AU; mso-bidi-font-weight: bold; mso-fareast-language: EN-AU;">The
<i>Jugat</i> resides in the Khalsa Panth.
The <i>Jyot</i> in Sri Guru Granth Sahib
guides individual and collective Sikh living through the Khalsa Panth. That is
the twin track approach to the Guru, when seeking guidance. <o:p></o:p></span></div>
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<br /></div>
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<span style="color: black; mso-ansi-language: EN-AU; mso-bidi-font-weight: bold; mso-fareast-language: EN-AU;">Any
other approach would lead to multiple, and sometimes conflicting,
interpretations of <i>Shabd</i> Guru, Sri
Guru Granth Sahib. We see that happening today. <o:p></o:p></span></div>
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<br /></div>
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<span style="color: black; mso-ansi-language: EN-AU; mso-bidi-font-weight: bold; mso-fareast-language: EN-AU;">There
are obvious practical implications of the above <i>Jyot-Jugat</i> approach to <i>Sikhi</i>
living. When we feel that we have lost our way then we seek guidance from Sri
Guru Granth Sahib. However, Guru Gobind Singh ji’s injunction is that correct
guidance or interpretation of the <i>Shabd</i>
Guru is only possible at collective Khalsa level. There are those today who
would ignore or even deny that injunction. <o:p></o:p></span></div>
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<span style="color: black; mso-ansi-language: EN-AU; mso-bidi-font-weight: bold; mso-fareast-language: EN-AU;">The
ray of hope is that there are others pursuing the <i>Sarbat Khalsa</i> tradition of collective decision making to revive the
Khalsa processes for the future guidance of the Panth.<o:p></o:p></span></div>
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<br /></div>
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<span style="color: black; mso-ansi-language: EN-AU; mso-bidi-font-weight: bold; mso-fareast-language: EN-AU;">The
Guru’s <i>Jugat</i> was taught over more
than two centuries from 1469, the year of the arrival of “Jyot Roop Har Aap”, Guru Nanak Sahib. The lessons
taught by the <i>Jyot-Jugat</i> Guru-persons
over that period as part of <i>Sikhi</i>
tradition, cannot be ignored. <o:p></o:p></span></div>
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<span style="color: black; mso-bidi-font-weight: bold;">The Panthic <i>Sikh Reht Maryada</i> –</span><span class="apple-converted-space"><span style="color: black; mso-bidi-font-style: italic;"> The Code of Sikh Conduct and
Conventions<o:p></o:p></span></span></div>
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<span style="color: black; mso-ansi-language: EN-AU; mso-bidi-font-weight: bold; mso-fareast-language: EN-AU;">– is the <i>Jugat</i>
derived collectively by the Khalsa Panth from Sri Guru Granth Sahib as
interpreted through the lives and teachings of the Guru-persons from Guru Nanak
Sahib to Guru Gobind Singh. The definition of a Sikh in the <i>Sikh Reht Maryada</i> includes belief in the
“</span><span lang="EN-GB" style="color: black;">Ten Gurus, from Guru Nanak Sahib
to Guru Gobind Singh Sahib” and “The utterances and teachings of the ten
Gurus”.<span class="apple-converted-space"> </span></span><span style="color: black; mso-ansi-language: EN-AU; mso-bidi-font-weight: bold; mso-fareast-language: EN-AU;"><o:p></o:p></span></div>
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<span style="color: black; mso-ansi-language: EN-AU; mso-bidi-font-weight: bold; mso-fareast-language: EN-AU;">Sikh
tradition is based on <i>Simran</i> or
constant God awareness through meditation on the <i>Jyot</i>, which leads to the desire to serve the Creater Being by
serving His creation. <o:p></o:p></span></div>
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<span style="color: black; mso-ansi-language: EN-AU; mso-bidi-font-weight: bold; mso-fareast-language: EN-AU;">It
leads to the objective of <i>halemi raj</i>,
a just regime in which no one inflicts pain on another. It leads to willing
sacrifices to oppose tyrannical regimes. Today it is leading Sikhs to care for
the environment and the planet, the <i>Mata
Dharat Mahat</i> – the Great Mother Earth – and to responsible world
citizenship.<o:p></o:p></span></div>
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<span style="color: black; mso-ansi-language: EN-AU; mso-bidi-font-weight: bold; mso-fareast-language: EN-AU;">The
Sikh tradition is derived from <i>Guru-Jugat</i>
or way of living. Understanding of the <i>Jyot-Jugat</i>
Sikhi approach is a pre-condition to the interpretation of Gurbani when seeking
guidance from Sri Guru Granth Sahib. <o:p></o:p></span></div>
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<span lang="EN-GB" style="font-size: 10pt;">Gurmukh Singh OBE<u1:p></u1:p></span><span style="font-size: 10pt;"><o:p></o:p></span></div>
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<span lang="EN-GB" style="font-size: 10pt;">(Principle Civil Servant ret’d)<u1:p></u1:p></span><span lang="EN-GB" style="font-size: 10pt;"><o:p></o:p></span></div>
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<span lang="EN-GB" style="font-size: 10pt;">E-mail: sewauk2005@yahoo.co.uk<u1:p></u1:p></span><span lang="EN-GB" style="font-size: 10pt;"><o:p></o:p></span></div>
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<span lang="EN-GB" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; font-size: 10pt;">© Copyright Gurmukh Singh (U.K.) Please
acknowledge quotations from this article</span><span lang="EN-GB" style="font-size: 10pt;"><o:p></o:p></span></div>
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<span lang="EN-GB" style="font-size: 10pt;">Articles may be published
subject to prior approval by the author.</span><span lang="EN-GB" style="font-size: 10pt;"><o:p></o:p></span></div>
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sewa ukhttp://www.blogger.com/profile/09303692858497738483noreply@blogger.com0tag:blogger.com,1999:blog-3768106678127081974.post-61299372567984597952016-10-17T10:57:00.002-07:002016-10-17T10:57:40.710-07:00Radicalization & Confused Government Policy<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><i><span lang="EN-AU">Radicalization</span></i></b><b><span lang="EN-AU"> is a loaded expression which lumps together Islamic radicalization at one extreme and social activism at the other. </span></b><span style="font-family: Helvetica, sans-serif;"><o:p></o:p></span></div>
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<span lang="EN-AU">According to one definition, <i>radicalization</i> is </span><span lang="EN">a process by which an individual or group comes to adopt increasingly extreme political, social, or religious ideals and aspirations that reject or undermine the<span class="apple-converted-space"> </span>status quo. <o:p></o:p></span></div>
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<span lang="EN">So, if any individual or group of people who wish to bring about a change or support a cause, but adopt extreme methods e.g. through violence or terrorism, then one can argue that they have been <i>radicalized</i>. <o:p></o:p></span></div>
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<span lang="EN">However, some would argue that any form of progress or change would “undermine status quo”. Those wishing to return to their roots and stable societal values would be regarded as the “radicals”. <o:p></o:p></span></div>
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<span lang="EN">It would seem that <i>radicalization</i> of young people from well established minority communities in Western countries is a complex issue and can be misunderstood or exploited.</span><span style="font-family: Helvetica, sans-serif;"><o:p></o:p></span></div>
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<span lang="EN">As for “extreme methods”, the other condition for “radicalization”, that too becomes rather subjective. Young Sikhs disagreed with Gurdwara managment at Leamington in the UK and started a protest. It is not clear at what stage that protest – hopefully an invitation to talk - became “extreme methods” in the management’s view so that armed police were called in when responsible community leaders could have settled any disagreement about the <i>Sikh Reht Maryada </i>(The Code of Sikh Conduct & Conventions).</span><i><span style="font-family: Helvetica, sans-serif;"><o:p></o:p></span></i></div>
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<span lang="EN">On 14 September, a Shashank Joshi wrote about the Leamington Gurdwara incident in <i>The Telegraph</i> and linked Sikhs to Muslim extremism. His headline reads,<span class="apple-converted-space"> </span></span><span lang="EN-AU">"We cannot let religious conservatives poison our society - whether Muslim or Sikh." From his angle and that of some on Sikh forums, <i>conservatives</i> are the <i>radicals</i>. <o:p></o:p></span></div>
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<span lang="EN-AU">Therefore, these <i>conservative</i> Sikhs have been <i>radicalized</i> and are “poisoning our society”! But surely, if they have been radicalised then they cannot be <i>conservatives</i>. If they are truly conservatives then they are the ones trying to preserve religio-cultural values which give us stability. <o:p></o:p></span></div>
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<span lang="EN">It is becoming popular to say that young people are being radicalized by extremist ideologies. Yet many of these young people are simply trying to re-discover their roots and return to established religio-social values. Therefore, for the purpose of Government policy “extremist ideology” needs to be defined more carefully and on the basis of better education about communities. </span><span style="font-family: Helvetica, sans-serif;"><o:p></o:p></span></div>
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<span lang="EN-AU">I quote a senior colleague with appreciation, “The term radicalization is rather loaded and implies some sort of deliberate brain washing and then utilisation by some forces for ulterior motives. People often associate this term to what is happening within the Islamic community when it conjures up certain images. The protestors in this [Leamington Gurdwara] case have widespread community support as they are quite simply raising the issue of violation of the <i>Rehat Maryada</i> and at other times protesting at injustices towards Sikhs in India.” <o:p></o:p></span></div>
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<span lang="EN-AU">He goes on to clarify, “I am not in support of activities that bring adverse media coverage towards Sikhs , covering of faces during protests etc but do think it is dangerous to start using terms like <i>radicalisation</i> of the Sikh youth as it has many unintended consequences .” I agree.</span><span style="font-family: Helvetica, sans-serif;"><o:p></o:p></span></div>
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<span lang="EN-AU">Individuals and groups questioning the current state of affairs, are sometimes regarded as a threat by the establishment. They are seen to be “undermining status quo”. Too readily, they are then branded as <i>radicalized</i> when they protest.</span><span style="font-family: Helvetica, sans-serif;"><o:p></o:p></span></div>
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<span lang="EN-AU">Instead of understanding the reasons for activism in many fields, and appreciating it and giving it a positive direction and support by passing just laws when needed, generally, the establishment – the politicians, the media and vested interests e.g. international trade - tends to oppose it. The activists resort to protests and, at some point, there is even breakdown of law and order. <o:p></o:p></span></div>
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<span lang="EN-AU">Depending on the wrong perceived or suffered, some resort to violence and start earning the qualification, <i>radicalized</i> . Political and religious issues can be easily exploited by preachers of hatred to radicalize young minds. This is referred to as the “slippery slope” to radicalization even in fields not normally associated with violence to begin with. For example, even environmental issues and charity work in the field in war-torn zones can lead to radicalization.</span><span style="font-family: Helvetica, sans-serif;"><o:p></o:p></span></div>
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<span lang="EN-AU">The media plays a prominent role too by either resorting to hype in the headlines or totally ignoring issues and concerns e.g. those of minority communities. Investigative journalism can help but it is time consuming. Shoddy journalism is cheap and looks for sensational headlines. To quote a colleague, “We all need to be wary of unscrupulous and sloppy journalism that seeks to play on stereotypes and to sensationalise; this is what improves ratings and sells newspapers and perhaps we get the journalism we deserve.” <span class="apple-converted-space"> </span> </span><span style="font-family: Helvetica, sans-serif;"><o:p></o:p></span></div>
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<span lang="EN-AU">In case of Sikh youth, the careless approach of the mainstream media continues to be a matter of grave concern. Western media has done hardly anything to educate itself and the public about the Sikhs even after the Sikh killings in the US due to mistaken identity. To quote a report, “Since 9/11, the Sikh American community has had to face repeated harassment over basic tenets of their faith, such as wearing a turban and keeping a beard. “ Identity Sikhs are profiled as terrorists. Youth resentment and protests against such treatment is to be expected.</span><span style="font-family: Helvetica, sans-serif;"><o:p></o:p></span></div>
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<span lang="EN-AU">The impression gained is that <i>radicalization</i> of youth in the plural British society is a term used too conveniently to lump together all types of activism and just grievances. Radicalization of youth does not happen overnight. There is a reason or a provocation and extreme positions are adopted incrementally. Matters are made worse when the establishment turns a blind eye to the real issues and concerns. </span><span style="font-family: Helvetica, sans-serif;"><o:p></o:p></span></div>
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<span lang="EN-AU">Yet, a desire to bring about change towards a just society is a legitimate human goal. It is central to Sikh teaching. Social activism is not a threat but a welcome sign of a vibrant and healthy society. Activists in social, religious and political fields should understand that change for the better in society takes time.</span><span style="font-family: Helvetica, sans-serif;"><o:p></o:p></span></div>
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<span lang="EN-AU">It is possible that, rather too hastily, youth movements are branded as radicalized without a careful study of the underlying causes and possible remedies at national and international levels. <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman", serif;">Gurmukh Singh OBE<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman", serif;">(Principle Civil Servant ret’d)<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman", serif;">E-mail: sewauk2005@yahoo.co.uk<o:p></o:p></span></div>
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<span style="background-color: white; color: #333333; font-family: "Times New Roman", serif; font-size: 13px;">© Copyright Gurmukh Singh (U.K.)Please acknowledge quotations from this article</span></div>
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<span style="font-family: "Times New Roman", serif;"><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Articles may be published subject to prior approval by the author</span></span></div>
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sewa ukhttp://www.blogger.com/profile/09303692858497738483noreply@blogger.com1tag:blogger.com,1999:blog-3768106678127081974.post-89251990126474566932016-07-28T00:48:00.001-07:002016-07-28T00:48:42.662-07:00Martyrdom (Shaheedi) in Sikhi Tradition<div dir="ltr" style="text-align: left;" trbidi="on">
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<!--[if !supportLists]--><span style="font-family: Georgia, serif;">-<span style="font-family: "Times New Roman"; font-stretch: normal;"> </span></span><!--[endif]--><span style="font-family: "Times New Roman", serif;">Self –immolation or suicidal terrorism is not <i>martyrdom</i> <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman", serif;">The world is increasingly becoming a dangerous place. The <i>so called</i> Islamic State (IS) claims as its own, the suicide bombers and gunmen going for civilian soft targets. These would-be <i>martyrs</i> have almost unlimited number of ways and means for destroying human lives. The use of a civilian vehicle as a weapon to kill or maim many innocent helpless people is just one recent example..<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman", serif;">Misinterpretation of a religious ideology, which also gave birth to Bhagat Farid (sanctified in <i>Sri Guru Granth Sahib</i>) and Saint Mia Mir, hail these suicidal mass murderers as <i>martyrs.</i> <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman", serif;">With various claims to martyrdom, ranging from self-immolation to suicidal terrorism, I wonder sometimes if we ourselves understand what is true martyrdom and who is a true martyr in the Sikhi tradition. </span><span style="font-family: "Times New Roman", serif;"><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman", serif;">Many years ago, I read Sirdar Kapur Singh’s <i>Saachi Saakhi</i>. He started with the background to Guru Arjan Dev’s martyrdom and concluded with S. Darshan Singh Pheruman’s sacrifice (October 1969) for the sanctity of <i>Araas </i>(Sikh supplication). The background to the latter incident was the so called <i>agan kund</i> (literally “containers for sacrificial fire”) erected at Darbar Sahib – a chapter in the history of sacred Sikh martyrdoms, best forgotten.<o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman", serif;">In 1999, the <i>Pingalwara </i>at Amritsar published an essay by S. Narain Singh with the title, “It is the man and his cause that make him martyr.” To quote, “...dying in itself is not a worthy aim to be extolled. Human life is a precious gift of God, not to be thrown off purposelessly.” <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman", serif;">Recently, I recalled these thoughts in the context of the martyrdom of Guru Tegh Bahadur as I continue to collate evidence from many sources about the life and unique martyrdom of Guru ji. In fact, so far as the underlying principles are concerned, the martyrdoms of Guru Tegh Bahadur and Guru Arjan Dev are the same even though the apparent causes at the time were different. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman", serif;">Martyrdom is a consequence of the struggle between the forces of evil and the invincible warrior for good, who remains unconquered to the end, because, he or she, has already conquered self (is already a <i>mar-jeevra</i> – the reborn). The would-be martyr does not bow to the will of evil but abides by the Will of the Creator Being (<i>Bhana</i>) while remaining true to conscience to the end. The ultimate victory is that of death-defying truthful conduct, justice and the righteous principle being upheld. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman", serif;">Life is given for the cause regardless of the form of torture, but the just cause is not compromised or surrendered. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman", serif;">The lessons taught by the two Guru martyrs, Nanak V, Guru Arjan and Nanak IX, Guru Tegh Bahadur, need to be remembered in the context of the true <i>Sikhi</i> tradition of martyrdom, which is distinct from the earlier Greek and Semitic traditions. Both Guru Sahibaan opposed oppression and bigotry. In both cases, a saintly soul (a <i>pavittar atma</i>) revered by all, led the cause and confronted the evil of bigotry to uphold the principle of religious freedom: own faith (Guru Arjan) and that of another (Guru Tegh Bahadur) – the ultimate martyrdom. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman", serif;">For only the martyrdom of such a person would awaken the spirit of righteous conduct and freedom in the ordinary people. Death was not pre-meditated, but was the inevitable consequence of the struggle (<i>sangharsh</i>) between good and evil. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman", serif;">Inspired by the same fearless spirit, the same cause and dharma (principles), the hundreds who follow such a true martyr also achieve martyrdom. In this regards there are parallels between the Christian and Sikhi traditions. Self-immolation to end own life, or acts of terrorism in which own life and many other innocent lives are lost, cannot be regarded as martyrdom according to the Sikhi tradition. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman", serif;">We meditate daily on the martyrdoms of hundreds of <i>Shaheed Singh-Sighania, </i> because they followed in the footsteps of the Guru <i>Jyot</i> in Guru Arjan and Guru Tegh Bahadur. Either as active warriors with a sword in hand, or as passive captives, they stood rock-firm in their faith for their cause. Death was not premeditated or self-inflicted, but death was a consequence. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman", serif;">They too broke the earthen pitcher (human body), the <i>ttheekar</i>, on the heads of the oppressive tyrants in the same mode as “<i>ttheekar phor Dilhees sir</i>” – as did Guru Tegh Bahadur, <i>cast off his bodily vesture on the head of the emperor of Delhi</i> (to quote Guru Gobind Singh) <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman", serif;">As a last resort, the just cause decided by the call of conscience, is regarded as more important than life by the martyr. Death is not pre-meditated but a price which is willingly paid when the time comes. Thus, the oppressor fails to achieve own evil objective and is defeated. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman", serif;">Ultimately, all, no matter how powerful, have to face their own conscience, as did emperor Aurungzeb when reminded of his evil deeds by Guru Gobind Singh in the <i>Zaffarnamah</i>. Such ignoble death can be more painful than the physical demise of a martyr who is already detached from the mortal body and attached to the just cause as dictated by own conscience and <i>dharma</i> (sense of responsibility).<o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman", serif;">The torture and killing is done by the oppressor while the martyr stands firm without compromising the just cause. These days, there are a variety of claims to martyrdom: by those who threaten to take own life, or by suicidal bombers, or gunmen who kill innocent people, or even by some truck driver who mows down dozens of children, women and old people. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman", serif;">None of these are martyrs according to the <i>Sikhi</i> tradition of martyrdom. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman", serif;">Guru Tegh Bahadur thought deeply about these issues. He reflected on the right leading person to take up the just cause of religious freedom in India? Young Gobind Das had no hesitation in assuring Guru ji that he himself carried Guru Nanak’s <i>Jyot </i>and indeed was the true <i>pavittar atma</i> in all India to confront the bigotry of Aurungzeb, so that others would follow in his footsteps. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman", serif;">The struggle between the bigotry of Aurungzeb and the righteous cause taken up by Guru Tegh Bahadur, was one in which Aurungzeb could not win. For, “Whereas the emperor could use the power of the state in support of his policy, the Guru could rely on moral courage inherited from a long line of illustrious predecessors to defend the claims of conscience.” (Dr J S Grewal)<o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman", serif;">Guru Tegh Bahadur’s unique martyrdom defeated the designs of Aurungzeb and, eventually, the evil empire collapsed. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman", serif;">We need to tell the world about the true <i>Sikhi</i> ideal of martyrdom as exemplified by Guru Arjan Dev and Guru Tegh Bahadur, as we research and re-discover it ourselves.<o:p></o:p></span></div>
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<span style="color: #333333; font-family: "Times New Roman", serif;">Gurmukh Singh OBE<o:p></o:p></span></div>
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<span style="color: #333333; font-family: "Times New Roman", serif;">(Principle Civil Servant ret’d)<o:p></o:p></span></div>
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<span style="color: #333333; font-family: "Times New Roman", serif;">E-mail: sewauk2005@yahoo.co.uk<o:p></o:p></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #333333; font-family: "Times New Roman", serif;">© Copyright Gurmukh Singh (U.K.)Please acknowledge quotations from this article</span><span style="color: #333333; font-family: "Times New Roman", serif;"><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Articles may be published subject to prior approval by the author</span></span><span lang="EN-AU" style="font-family: "Times New Roman","serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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sewa ukhttp://www.blogger.com/profile/09303692858497738483noreply@blogger.com0tag:blogger.com,1999:blog-3768106678127081974.post-85401069710523547052016-06-19T22:35:00.002-07:002016-06-22T03:06:54.178-07:00EU Referendum in the UK: To Opt-in or Opt-Out (Brexit)?<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="line-height: 1.22em;">We have received Poll Cards for the “Referendum on the United Kingdom’s membership of the European Union.” The polling date is Thursday 23 June 2016.</span></div>
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<span id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7056" style="-webkit-padding-start: 0px; line-height: 1.22em;">There are about 700,000 Sikhs in the UK and the Sikh vote will count, even if we are not counted or monitored accurately as <i id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7057" style="-webkit-padding-start: 0px; line-height: 1.22em;">Sikhs</i> under the current unsatisfactory system based on rather a vague concept of <i id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7058" style="-webkit-padding-start: 0px; line-height: 1.22em;">ethnicity</i>. The Sikhs are in a position to influence the outcome of the referendum and the senior politicians are well aware of this. Some have argued <i id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7059" style="-webkit-padding-start: 0px; line-height: 1.22em;">Sikhi</i> universal principles to support staying in the EU. I shall pick up this point later in this article.</span></div>
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There are 28 countries in the European Union (EU) with a total population of just over 508 million (Eurostat population on 2 January 2015). EU area of 4,381,376 sq.km. compares with 3,287, 263 sq km of India with a population of 1,254 million. So, EU is larger than India, much richer, but with less than half the population of India.<span style="-webkit-padding-start: 0px; line-height: 1.22em;"><br clear="none" style="-webkit-padding-start: 0px; line-height: 1.22em;" /></span></div>
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<span id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7063" lang="EN-AU" style="-webkit-padding-start: 0px; line-height: 1.22em;">In the early 1980's I worked closely with a European Economic Community (EEC) team on two major projects - the "Single Document" for movement of goods across the EEC</span><span id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7064" style="-webkit-padding-start: 0px; line-height: 1.22em;"> and the Harmonised System for tariffs in preparation for the World Trade Round (the </span><span id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7065" lang="EN-AU" style="-webkit-padding-start: 0px; line-height: 1.22em;">8th round of multilateral trade negotiations which started on 1986 called the Uruguay Round.). </span></div>
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<span id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_15033" lang="EN-AU" style="-webkit-padding-start: 0px; line-height: 1.22em;">The f</span><span id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7066" lang="EN-AU" style="-webkit-padding-start: 0px; line-height: 1.22em;">act is that the original arguments for creating a “common market” – a trading block – in which there would be unrestricted movement of labour, goods (using a <i id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7067" style="-webkit-padding-start: 0px; line-height: 1.22em;">Single Document</i>) and capital, are no longer valid due to the enlargement and creation of an unwieldy hotchpotch of 28 states with very diverse economies.</span><span id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7068" style="-webkit-padding-start: 0px; line-height: 1.22em;"></span></div>
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<span id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7072" style="-webkit-padding-start: 0px; line-height: 1.22em;">UK joined the European Community in 1973 when there were nine western European countries. These were Belgium, Denmark, France, Germany, Ireland, Italy, Luxembourg, Netherlands and the UK. These were developed and comparable economies to some extent so that movement of capital (finance and companies), goods and services, and labour (migration) was expected within these countries in a balanced sort of way and not in any one direction. They also undertook large scale shared projects because all could contribute financially and technically. The Airbus and the European Transonic Wind-tunnel projects are example based on personal experience (I retired from the Aerospace policy division of Dep Trade & Industry in 1996.). </span></div>
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<span id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7076" style="-webkit-padding-start: 0px; line-height: 1.22em;">In due course, such a trading block protected by one tariff system negotiated with the rest of the world would require harmonization in all areas to ensure a level playing field e.g. in areas such as laws, rules and regulations, standards, minimum wages, monetary policies and so on, the list is long.</span></div>
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<span id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7080" style="-webkit-padding-start: 0px; line-height: 1.22em;">The inevitable move would be towards some sort of political union through a supranational government structure with transfer of powers from national parliaments and governments to the centre i.e. to the European Commission and the European Parliament in the case of the EU. </span>Some would argue that that is a good exchange in return for access to a much larger market.</div>
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The whole balance began to be disturbed when middle and eastern European countries joined in. Surely, this would have been expected. </div>
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Companies, people and goods would move to the richer countries not those in eastern Europe, some of which were part of the failed communist state. The counter argument can be that companies would move to areas where there is cheap labour, but then labour would move to countries where there are higher wages, a welfare state and better education! Where there is a good system of administration, law and order and better human rights record. UK is certainly one such country and we should not at all be surprised that there is large scale migration of labour from EU’s eastern European countries like Poland, Romania, Bulgaria, Estonia, Latvia, Lithuania and countries of former Yugoslavia. Border controls by UK can slow down this trend but only up to a certain degree due to political influences. On the top of that there is the world refugee crisis.</div>
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Over the decades, there has been continual power transfer from the UK Parliament and Ministers to Brussels’ bureaucrats. The amount of waste through some policies e.g. agricultural policies and subsidies, and resultant waste of farm products, has been on a mind-boggling scale due to short-termist trade-offs between government negotiators.</div>
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<span id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7088" style="-webkit-padding-start: 0px; line-height: 1.22em;">At local level there has been a shift of representational accountability from the Member of Parliament (MP) to the Member of European Parliament (MEP), while the latter is not accountable to the same extent as the local MP. Many do not even know the names of their MEPs! So much for local accountability.</span></div>
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<span id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7092" style="-webkit-padding-start: 0px; line-height: 1.22em;">The shift of power from the national Parliament to EU institutions was the prediction of those who were working close to the EU establishment and institutions in 1973 when UK joined the EU, and that is precisely the direction the EU is taking. </span><span id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7093" lang="EN-AU" style="-webkit-padding-start: 0px; line-height: 1.22em;">A <i id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7094" style="-webkit-padding-start: 0px; line-height: 1.22em;">common economic market</i> cannot work without harmonisation across all fields and that must inevitably lead to the creation of a super-state.</span><span id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7095" style="-webkit-padding-start: 0px; line-height: 1.22em;"><span id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7096" style="-webkit-padding-start: 0px; line-height: 1.22em;"></span></span></div>
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<span id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7100" lang="EN-AU" style="-webkit-padding-start: 0px; line-height: 1.22em;"><b id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_15479" style="-webkit-padding-start: 0px; line-height: 1.22em;"><i id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_15478" style="-webkit-padding-start: 0px; line-height: 1.22em;">In any case, the idea of an exclusive trading block goes against the ideals of free trade on fair terms – the main objective of World Trade Rounds. The ultimate objective is global prosperity, not the enrichment of some trading block of the richer countries by removing internal tariffs only and subsidising internal products while taxing those from poorer countries by a common tariff. The argument put forward by some UK Sikhs that the <span id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7101" style="-webkit-padding-start: 0px; line-height: 1.22em;">Sikhi </span>universal principles would support staying in the EU does not make sense to me even though there are strong <span id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7102" style="-webkit-padding-start: 0px; line-height: 1.22em;">economic</span> reasons for remaining within the EU.</i></b></span><span id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7103" style="-webkit-padding-start: 0px; line-height: 1.22em;"></span></div>
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<b id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_15629" style="-webkit-padding-start: 0px; line-height: 1.22em;">Immigration:</b></div>
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The population growth rates of the poorer countries are much higher than EU countries while the economies and the socio-political environments much less secure. Human rights situation in many countries is quite appalling. So, the fact is that whether the UK remains in the EU or gets out of it, the problem of legal or illegal immigration and asylum seekers will have to be faced by the UK. They will come by air or by sea from neighbouring mainland Europe or even directly from north Africa,</div>
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<span id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7120" style="-webkit-padding-start: 0px; line-height: 1.22em;">Leaving aside the extreme right agenda, the immigration issue is now perceived even by some moderates as a sort of uncontrolled <i id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7121" style="-webkit-padding-start: 0px; line-height: 1.22em;">invasion </i>which can unbalance the social, health, educational and welfare systems in the UK. It is also seen as a security risk due to the mixing of terrorists amongst genuine immigrants and asylum seekers.</span></div>
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<span id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7125" style="-webkit-padding-start: 0px; line-height: 1.22em;">There is no easy solution to the flow of immigrants from poorer to richer countries, except perhaps global solutions to such global problems. Cheap IT – e.g. mobiles with Web audio-visual facilities in the hands of the poorest young men and women give many one aim in life: to somehow reach a Western country. Most of us were motivated by economic and better education arguments to come to these countries. Those who wanted to return within 5 or 10 years are still here with their grandchildren! The conditions in the countries we come from have not improved significantly. </span></div>
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Free movement of labour is a founding principle of the EU’s “common market”. It continues to be a form of discrimination along white and non-white lines. For British Sikhs, it is not a freedom of movement in the EU, because Sikh identity continues to be challenged in Europe.</div>
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<span id="yiv5267504534yui_3_16_0_ym19_1_1466573355199_7137" style="-webkit-padding-start: 0px; line-height: 1.22em;">If UK remains within the EU, over a period of time and in stages, non-whites, now flooding into Europe in large numbers from many directions, for many reasons and by various means, would qualify to come over to the UK for work. So, one can argue that in the longer term, more non-whites will also enter UK via Europe if UK remains in the EU. Actually, the vast economic disparities within the EU, and the massive migration of labour from the EU’s poorer and economically mismanaged countries to the richer Western European countries, will remain linked. For the same reasons, the single currency idea made little sense and UK saw this in a timely manner and kept out.</span></div>
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One clear impression gained from the referendum debate is that UK is caught up in a most difficult Catch-22 situation. If UK gets out of EU, the immediate and middle-term damage to the economy can be considerable while new deals are being negotiated. Yet, to stay in would mean that the present unsatisfactory situation will continue and probably become worse, more so if other eastern European countries like Turkey, join in. </div>
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<span style="background-color: transparent; font-family: "times new roman", serif;">Gurmukh Singh OBE</span></div>
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<span class="c1"><span style="font-family: "times new roman" , "serif"; mso-ansi-language: EN-US;">(Principle Civil Servant ret’d)<o:p></o:p></span></span></div>
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<span class="c1"><span style="font-family: "times new roman" , "serif"; mso-ansi-language: EN-US;">E-mail: sewauk2005@yahoo.co.uk<o:p></o:p></span></span></div>
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<span style="background-color: white; color: #333333; font-family: "georgia" , serif; font-size: 9pt; line-height: 20.8px;">© Copyright Gurmukh Singh (U.K.)</span></div>
<span style="background-color: white; color: #333333; font-family: "georgia" , serif; font-size: 13.3333px; line-height: 20.8px;">Please acknowledge quotations from this article</span><span class="apple-converted-space" style="background-color: white; color: #333333; font-family: "georgia" , serif; font-size: 13.3333px; line-height: 20.8px;"> </span><br />
<span style="background-color: white; color: #333333; font-family: "georgia" , serif; font-size: 13.3333px; line-height: 20.8px;">Articles may be published subject to prior approval by the author</span></div>
sewa ukhttp://www.blogger.com/profile/09303692858497738483noreply@blogger.com0tag:blogger.com,1999:blog-3768106678127081974.post-66276258052544617982016-04-27T13:36:00.001-07:002021-02-11T02:58:29.699-08:00Family milestone: <div dir="ltr" style="text-align: left;" trbidi="on">
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OBE Investiture at Windsor Castle 13 April 2016.</div>
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(Request: I would welcome contact from anyone living in Taiping, Perak or Raub, Pahang, Malaysia.</div>
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Gurmukh Singh E- mail: sewauk2005@yahoo.co.uk)</div>
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More images in the next few days as they are received from Palace photographers. </div>
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Family & Friends party photographs by Amrik Singh Ahdan</div>
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sewa ukhttp://www.blogger.com/profile/09303692858497738483noreply@blogger.com0tag:blogger.com,1999:blog-3768106678127081974.post-24852965696166796372016-03-29T00:56:00.001-07:002016-03-30T08:51:23.312-07:00Vaisakhi 2016: Relevance of the Khalsa Today<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span lang="EN-AU" style="font-family: "times new roman" , "serif";">Guru Nanak Sahib</span></b><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11pt;"> (1469-1539) meditated on the human condition and the future of humankind. According to Bhai Gurdas<a href="file:///C:/Users/GURMUKH/Documents/Sikh%20Miss%20Soc/Vaisakhi%20Khalsa%20SMS%20250316.docx#_edn1" name="_ednref1" title=""><span class="MsoEndnoteReference"><span class="MsoEndnoteReference"><span lang="EN-AU" style="font-size: 11pt;">[i]</span></span></span></a>, the Guru saw a “burning world”. Like the authors of the Earth Charter, five centuries later, Guru Nanak also saw the need for “a sustainable global society founded on respect for nature, universal human rights, economic justice, and a culture of peace.” (Earth Charter<a href="file:///C:/Users/GURMUKH/Documents/Sikh%20Miss%20Soc/Vaisakhi%20Khalsa%20SMS%20250316.docx#_edn2" name="_ednref2" title=""><span class="MsoEndnoteReference"><span class="MsoEndnoteReference"><span lang="EN-AU" style="font-size: 11pt;">[ii]</span></span></span></a>)</span><br />
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">He revealed his vision and mission for the New Age. His mission, as it unfolded over the next two centuries guided by the same <i>Guru Jyot</i> (Guiding Light) in 10 Guru-persons to 1708, laid the foundation for the Order of the Khalsa, the Khalsa Panth. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">There were three stages of Guru Nanak’s mission: firstly to contemplate on the qualities of the Creator Being; secondly to interpret these qualities to reveal a <i>God</i>-centred being, the Khalsa<a href="file:///C:/Users/GURMUKH/Documents/Sikh%20Miss%20Soc/Vaisakhi%20Khalsa%20SMS%20250316.docx#_edn3" name="_ednref3" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-AU" style="font-size: 11pt;">[iii]</span></span><!--[endif]--></span></a>; and thirdly, to show the temporal-spiritual (<i>miri-piri</i>) path of social activism for the Khalsa to follow. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">Guru Nanak meditated on the qualities of the Creator Being and described them as: <i>T<span class="yiv5208751624class"><span style="background: white;">he ONE, all-pervasive Creator of all universes, with eternal virtues, who does not fear or favor any one/thing, is not against any one, is the embodiment of timeless-ness and deathless-ness, does not take physical life form/does not incarnate, is self-existent; may be known with the guru’s grace/guidance.</span></span><a href="file:///C:/Users/GURMUKH/Documents/Sikh%20Miss%20Soc/Vaisakhi%20Khalsa%20SMS%20250316.docx#_edn4" name="_ednref4" title=""><span class="MsoEndnoteReference"><span style="background: white; color: black;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><b><span lang="EN-AU" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; font-size: 11pt;">[iv]</span></b></span><!--[endif]--></span></span></a></i><o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">Khalsa is a manifestation of certain <i>God</i> qualities through <i>God</i>-centred beings. The Khalsa is revealed when the illusion between the Creator Being, His creation and His true devotee is removed. The Guru and His Sikh as the Khalsa, become one and the same. Serving God and His creation becomes the pre-condition for reaching God’s holy presence<a href="file:///C:/Users/GURMUKH/Documents/Sikh%20Miss%20Soc/Vaisakhi%20Khalsa%20SMS%20250316.docx#_edn5" name="_ednref5" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-AU" style="font-size: 11pt;">[v]</span></span><!--[endif]--></span></a>.<o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">Thus, like the sculptor who reveals the beautifully proportioned statue from a solid block by chipping away the bits which conceal it, the Khalsa was finally <i>revealed</i> (<i>pragteo</i> Khalsa) by Guru Nanak in His tenth human form as Guru Gobind Singh (1666-1708) on the <i>Vaisakhi Day</i> in 1699. (The day is celebrated on 14 April each year.). The Sikh <i>Sangat</i> (congregation) of Guru Nanak, had reached institutional maturity. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">Guru Nanak set out to create a benign regime of love, humility and justice, the <i>halemi raj</i>, in which no one inflicted pain on another. The path shown was that of <i>Khalsa Panth<a href="file:///C:/Users/GURMUKH/Documents/Sikh%20Miss%20Soc/Vaisakhi%20Khalsa%20SMS%20250316.docx#_edn6" name="_ednref6" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><b><span lang="EN-AU" style="font-size: 11pt;">[vi]</span></b></span><!--[endif]--></span></a>.</i> The sacrifice demanded for treading the path of God-love and truthful conduct was to accept death while living: complete surrender of ego-centric self <a href="file:///C:/Users/GURMUKH/Documents/Sikh%20Miss%20Soc/Vaisakhi%20Khalsa%20SMS%20250316.docx#_edn7" name="_ednref7" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-AU" style="font-size: 11pt;">[vii]</span></span><!--[endif]--></span></a>.<o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">As a corollary to fearless and truthful behaviour expected of the <i>Khalsa</i>, the Guru prescribed a disciplining and distinct identity for the Sikhs, as well as </span><span lang="EN-AU" style="font-family: "times new roman" , serif; font-size: 11pt;">principles and a code of conduct as constants in a changing world, to provide spiritual stability.</span><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">The Khalsa keeps unshorn hair (<i>kesh</i>) symbolising a saintly disposition and completeness of the human body and soul (hair to be covered by a <i>dastar - </i>Sikh<i> </i>turban); wooden comb (<i>kangha</i>) to keep the hair tidy; a steel bangle (<i>kara</i>) representing the God quality of infinity and symbolising discipline and allegiance to the Guru; a sword (<i>kirpan</i>) reminding a Sikh of his duty to defend the weak, human dignity and honour; and a pair of shorts (<i>Kaccha</i>) to cover human nakedness, to allow agile movement and symbolising chastity. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">The Khalsa provides for all, promotes equality and sharing, sees the human race as one, defends the human rights of all, and defends diversity in a spirit of global unity<a href="file:///C:/Users/GURMUKH/Documents/Sikh%20Miss%20Soc/Vaisakhi%20Khalsa%20SMS%20250316.docx#_edn8" name="_ednref8" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-AU" style="font-size: 11pt;">[viii]</span></span><!--[endif]--></span></a>. Thus the responsibility of the Khalsa as the “Army of the Timeless Being”<i> (Khalsa Akal Purakh ki Fauj) </i>was clearly and laid down by the Guru. The Khalsa is taught </span><tt><span lang="EN-AU" style="font-family: "times new roman" , serif; font-size: 11pt;">that: “The Creator Being created the air and the environment, which created water and brought life on earth. Nights, days, seasons, wind, water, fire and nether worlds, therein he created limitless diverse species with interdependent modes of life. In the midst of these He established the earth as His temple. The Earth is the sacred place where we practise righteous conduct (dharma) to achieve the ultimate purpose of this life, which is nearness to the Creator Being. We must not desecrate this temple of God." (Quote from the author’s interfaith presentation at Windsor Castle, “Common faith in our future” on 14 November, 2006.)</span></tt><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">The same concepts have a peculiarly modern ring when we read the UN Charter, The Earth Charter and international human rights treaties and instruments. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">The Khalsa’s responsibility to face today’s challenges faced by humankind derives from the egalitarian Khalsa tradition of sharing and serving enshrined in Sri Guru Granth Sahib and evolved over many centuries. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">Gurmukh Singh <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">(Principal UK Civil Servant ret’d)<o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">E-mail: </span><span lang="EN-AU"><a href="mailto:sewauk2005@yahoo.co.uk"><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">sewauk2005@yahoo.co.uk</span></a></span><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<span lang="EN-AU" style="background: white; color: #333333; font-family: "georgia" , "serif"; font-size: 9.0pt;">© Copyright Gurmukh Singh (U.K.)</span><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
<span style="background-color: white; color: #333333; font-family: "georgia" , serif; font-size: 13.3333px; line-height: 20.8px;">Please acknowledge quotations from this article</span><span class="apple-converted-space" style="background-color: white; color: #333333; font-family: "georgia" , serif; font-size: 13.3333px; line-height: 20.8px;"> </span><br />
<span style="background-color: white; color: #333333; font-family: "georgia" , serif; font-size: 13.3333px; line-height: 20.8px;">Articles may be published subject to prior approval by the author</span><br />
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<a href="file:///C:/Users/GURMUKH/Documents/Sikh%20Miss%20Soc/Vaisakhi%20Khalsa%20SMS%20250316.docx#_ednref1" name="_edn1" title=""><span class="MsoEndnoteReference"><span lang="EN-AU"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-AU" style="font-family: "cambria" , "serif"; font-size: 10.0pt;">[i]</span></span><!--[endif]--></span></span></a><span lang="EN-AU"> </span><span lang="EN-AU" style="background: white; color: #252525; font-family: "arial" , "sans-serif"; font-size: 9.0pt;">Bhai Gurdas</span><span class="apple-converted-space"><span lang="EN-AU" style="background: white; color: #252525; font-family: "arial" , "sans-serif"; font-size: 9.0pt;"> </span></span><span lang="EN-AU" style="background: white; color: #252525; font-family: "arial" , "sans-serif"; font-size: 9.0pt;">(1551 – 1636) Highly respected scholar and first scribe of Guru Granth Sahib.</span><o:p></o:p></div>
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<a href="file:///C:/Users/GURMUKH/Documents/Sikh%20Miss%20Soc/Vaisakhi%20Khalsa%20SMS%20250316.docx#_ednref2" name="_edn2" title=""><span class="MsoEndnoteReference"><span lang="EN-AU"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-AU" style="font-family: "cambria" , "serif"; font-size: 10.0pt;">[ii]</span></span><!--[endif]--></span></span></a><span lang="EN-AU"> http://www.unesco.org/education/tlsf/mods/theme_a/img/02_earthcharter.pdf</span><o:p></o:p></div>
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<a href="file:///C:/Users/GURMUKH/Documents/Sikh%20Miss%20Soc/Vaisakhi%20Khalsa%20SMS%20250316.docx#_ednref3" name="_edn3" title=""><span class="MsoEndnoteReference"><span lang="EN-AU"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-AU" style="font-family: "cambria" , "serif"; font-size: 10.0pt;">[iii]</span></span><!--[endif]--></span></span></a><span lang="EN-AU"> </span>Khalsa: Literally, the word means either “King’s own land”, or “pure”. In the Sikh tradition the word means Sikhs (singular or plural usage) <b><i>directly</i></b> linked to the Enlightener, the Guru. Thus, the first part of the Sikh salutation <i>Waheguru ji ka Khalsa </i> means “Khalsa of the Wondrous Enlightener”. From the earliest <i>Hukamnamas</i> (orders) of the Guru’s, it is clear that the word was used mostly in the proprietary sense; while purity of thought and deed, truthful and fearless conduct and constant God focus, are the main qualities of the Khalsa. Khalsa is a being with direct bond of love with the Creator Being and needs no mediator. That is also the sense in which Bhagat Kabir first used the word in Gurbani in Sri Guru Granth Sahib. <o:p></o:p></div>
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<a href="file:///C:/Users/GURMUKH/Documents/Sikh%20Miss%20Soc/Vaisakhi%20Khalsa%20SMS%20250316.docx#_ednref4" name="_edn4" title=""><span class="MsoEndnoteReference"><span lang="EN-AU"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-AU" style="font-family: "cambria" , "serif"; font-size: 10.0pt;">[iv]</span></span><!--[endif]--></span></span></a><span lang="EN-AU"> </span>Edited from http://www.sadhsangat.com/<o:p></o:p></div>
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<a href="file:///C:/Users/GURMUKH/Documents/Sikh%20Miss%20Soc/Vaisakhi%20Khalsa%20SMS%20250316.docx#_ednref5" name="_edn5" title=""><span class="MsoEndnoteReference"><span lang="EN-AU"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-AU" style="font-family: "cambria" , "serif"; font-size: 10.0pt;">[v]</span></span><!--[endif]--></span></span></a><span lang="EN-AU"> </span>Sri Guru Granth Sahib Ang 26 (Vich duniya sev….) <o:p></o:p></div>
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<a href="file:///C:/Users/GURMUKH/Documents/Sikh%20Miss%20Soc/Vaisakhi%20Khalsa%20SMS%20250316.docx#_ednref6" name="_edn6" title=""><span class="MsoEndnoteReference"><span lang="EN-AU"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-AU" style="font-family: "cambria" , "serif"; font-size: 10.0pt;">[vi]</span></span><!--[endif]--></span></span></a><span lang="EN-AU"> </span><i>Panth</i> stands for order or sect, as well as for a <i>path</i> followed by adherents of a specific ideology.<o:p></o:p></div>
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sewa ukhttp://www.blogger.com/profile/09303692858497738483noreply@blogger.com0tag:blogger.com,1999:blog-3768106678127081974.post-65989802686963861862016-03-22T11:10:00.000-07:002016-03-26T03:45:01.644-07:00Sikhism & Genome Editing<div dir="ltr" style="text-align: left;" trbidi="on">
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(Note: Paper collated and edited by the author on behalf of The Sikh Missionary Society UK, in response to a request received through the Sikh Council UK<b> )</b></div>
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<b><span lang="EN-AU" style="font-family: "times new roman" , "serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">Nuffield Council on Bioethics: Call for evidence on genome editing</span></b><span style="font-family: "times new roman" , "serif"; mso-ansi-language: EN-US; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;"><o:p></o:p></span></div>
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<b><span lang="EN-AU" style="font-family: "times new roman" , "serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">Sikh Faith perspective: Statement by the Sikh Missionary Society UK</span></b><span style="font-family: "times new roman" , "serif"; mso-ansi-language: EN-US; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;"><o:p></o:p></span><br />
<b><span lang="EN-AU" style="font-family: "times new roman" , "serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;"><br /></span></b>
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<span style="font-family: "Times New Roman","serif"; font-size: 11.0pt; mso-ansi-language: EN-US; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[Note: </span><span style="font-family: Helvetica, sans-serif; font-size: 10pt;">A genome is a full set of chromosomes i.e. all the
inheritable traits of an organism.</span><span style="font-family: Helvetica, sans-serif; font-size: 10pt;"><o:p></o:p></span></div>
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<span style="font-family: Helvetica, sans-serif; font-size: 10pt;">The longer term implications of "genome
editing" are revolutionary. To quote from a background paper as: “Developments
in genome editing using engineered nucleases (endonucleases) are intended to
facilitate researchers to precisely alter genes or genomes in many species.
Genome editing has been said to be revolutionising biology. If these techniques continue to show success,
it will be possible to alter or replace virtually any component of any genome;
from a single base pair of DNA to a whole gene or series of genes.” A Sikh view
was invited at short notice. At the Sikh
Missionary Society UK, we felt that the opportunity should be taken to promote
discussion. This paper should be regarded as work-in-progress.]<o:p></o:p></span></div>
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<b><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">A Introduction & summary</span></b></div>
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<!--[if !supportLists]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">1.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal;"> </span></span><!--[endif]--><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">This statement considers the ethical aspects of genome editing in three parts:</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 11pt;">a) The first part identifies the concerns and issues which in the Society’s view merit ethical consideration from a faith perspective;</span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">b) the second part lists the <i>relevant </i> Sikh faith ethics and precepts which can be applied; and,</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">c) the third part attempts to give a Sikh faith perspective regarding genome editing based on Sikh faith principles.</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">2.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal;"> </span></span><!--[endif]--><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">For a layperson, the main pointers to ethical challenges are given in the questions in the Nuffield Council’s “call for evidence”. Genome editing is a “revolutionising biology”. It has the potential to solve many problems that humanity is facing, but at the same time can be used to alter and make irreversible changes on earth. While the evidence is still emerging, past experience suggests that without global regulation and direction to ensure constructive applications, proliferation of technologies like genome editing can pose major threats to life as it has been known to exist on earth.</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">3.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal;"> </span></span><!--[endif]--><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">Sikh theology is clear that when the collective good is seen to be the objective, to solve the overarching problems confronting humanity, we should not be constrained by any school of thought or orthodoxy [<i>Jagath jalandhaa raakh lae apnee kirpaa dhhaar jith dwaarae ubhrae thithhae laee ubhaar - Sri Guru Granth Sahib (SGGS) p 853</i>]. Therefore, it is not a coincidence that Sikhs are not seen as intensely opposed to or obsessed with reservations on most of the scientific or technological advances. They are, however, guided by an overall ethical and moral validation and management of change: that validation is holistic in character that it should take care of all facets and stakeholders' concerns.</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">4.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal;"> </span></span><!--[endif]--><b><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">Summary/Conclusion:</span></b><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<b><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">Sikh faith perspective</span></b><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"> suggests that acquisition of knowledge is part of human quest for union with the divine, because all knowledge contributes to individual as well as collective abilities to hone the quality of action choices [<i>gian</i>]. The faith however commends for the believers to explore further into the interdependencies and interconnectedness inherent in creation. This would enable one to understand the divine vision of natural phenomenon and help fit human choices better into totality of existential realities. This approach necessarily ensures inter disciplinary integrated problem solving rather than being restricted to any specific speciality. Therefore, the use of emerging techniques and technologies with their undisputed potential for common good, would need not only imposition of global disciplines and the need for timely ethical direction to ensure social justice and fair distribution of benefits for all, but also add urgency for science and religion to find joint solutions to the challenges and threats posed. Involvement of faith groups in deliberations therefore is needed, welcome and appropriate.</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">5.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal;"> </span></span><!--[endif]--><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">The need for global regulation and control will become even more compelling due to the possibility of dual civil/military use of the technologies. The alternative would be a free-for-all leading towards global ecological imbalance and disaster. It may be argued that some of the advantages mentioned e.g. cheaper and universal availability and application, can also pose global threats to human beings, animals, plants, and micro level life forms through un-checked civil/military exploitation of the genome technologies by those most in need of them e.g. the developing countries.</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">6.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal;"> </span></span><!--[endif]--><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">Sadly, human experience to date e.g. in connection with the proliferation of weapons of mass destruction, is that the global socio-political and regulatory organisation, which can also promote science and religion working together, has a long way to go to meet the imminent challenges posed by genome technologies.</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">7.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal;"> </span></span><!--[endif]--><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">From a Sikh perspective, deeper exploration of integrated benefits and costs to quality of life and sustainability of global resources would help to draw optimal dividend from these emerging technologies.</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<b><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">B. Concerns and issues which in the Society’s view merit ethical consideration from a faith perspective.</span></b><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">These have been gleaned from the background paper “Identifying key developments, issues and questions relating to techniques of genome editing with engineered nucleases” by Drs Newson & Wrigley, and the indicative questions in Nuffield Council’s “call for evidence”. The list is in <i>shorthand </i>and mostly source wording has been used. Clearly, the list below is not comprehensive, but only indicative of some of the main concerns: </span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">1. Genome editing is a revolutionising biology and it requires reassessment of the ethics, policy, governance and law surrounding its use.</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">2. Applications of genome editing are diverse and potentially limitless.</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">3. There are serious ethical issues arising from the use of genome editing in humans which pose “irrevocable and unforeseen risks to future generations”.</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">4. It presents the possibility of a ‘tipping point’ in genetic modification.</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">5. There are threats to biodiversity.</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">6. </span><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">There is concern about customer/consumer-driven modifications to human and non-human animals and plants (<b>animal welfare is very much a Sikh religious concern</b>).</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">7. There are serious resource and Social Justice concerns. The wider issue of equity in distributing its benefits has not been resolved. There are restrictions to technology transfer between countries.</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">8. There is a possibility of the North–South socio-economic gap widening due to (non)participation of developing countries in the global debate about the use of these technologies and the “differential affect on the interests of people in vulnerable or marginalised groups”. The technologies are mostly funded and exploited for their own benefit by the Western countries. The equitable sharing of the benefits of research needs to be resolved.</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">9. There are concerns relating to biosafety and biosecurity at micro and macro levels. The ease and speed of colonisation of environment of microorganisms may pose problems for other organisms, including gene transfer and the multiplication of pathogenic organisms.</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">10. Possibility of military applications would categorise genome editing as “dual use research of concern” (DRC) raising concerns about security and misuse e.g. gene transfer can be used as weapon.</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">11. It raises ethical concerns about “directed evolution” as opposed to natural evolution.</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">12. Biodiversity would be at risk from the dominance of genetically modified crops through widespread use of genome editing. Fewer varieties might, ultimately, be unable to respond to new environmental problems without human intervention, creating the potential for widespread crop failure and famine.<b><o:p></o:p></b></span></div>
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<b><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">C. Relevant Sikh faith principles which can be applied to seek guidance</span></b><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">1.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal;"> </span></span><!--[endif]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">Instead of providing fixed unchanging answers to changing problems, Sikh faith 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. [This is Guru Nanak's approach well appreciated by Western scholarship (Ref: Guru <i>Nanak in Western Scholarship</i>, 1992, by J S Grewal)] <o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">2.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal;"> </span></span><!--[endif]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">Inherent in Sikh teachings is the principle that all rights come with responsibilities and no actions are free of accountability. [<i>Jeha beejay so lunnay karma sandra khet. SGGS p 134</i>] Human beings are at the top of the biological evolution [<i>SGGS p 374</i>] and carry much responsibility for all animal and plant species<o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">3.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal;"> </span></span><!--[endif]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">Before committing to an action, a human being must delve into his or her essential being. “Recognise the divine spark within you”.[<i>“Mann toon Jote Saroop hain apna mool pacchaan.” SGGS p 441</i> ] The divine spark is discovered and nurtured by love, by service to the community [<i>SGGS p. 26</i>] and sharing, and by recognition of the same spark in all [SGGS p1349].<o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">4.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal;"> </span></span><!--[endif]--><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">The creation came into being and is managed through <i>Hukam, </i>an expression for known or unknown immutable divine laws and other discretionary divine interventions. The Divine Law is the same at micro and macro levels of existence.</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">5.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal;"> </span></span><!--[endif]--><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">The macro balance in creation is through the forces that ethically are represented by compassion, contentment and total devotion to duty [<i>dharam]</i>.</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">6.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal;"> </span></span><!--[endif]--><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">All is in Divine Will/<i>Hukam</i> [<i>SGGS p1</i>] interpreted as <i>dharam</i> not by choice but due to reward & punishment [<i>SGGS p132</i>]. As a result, self-centred consciousness continues to evolve (or is compelled to evolve) towards collective consciousness, responsibility and decision making. </span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">7.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal;"> </span></span><!--[endif]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">Therefore, decision making process does not occur in isolation and individual choices are ratified collectively.<o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">"Significantly, while human experience has been indicative of incidents of possible lack of sufficient forethought before opting for what seemed to serve the immediately compelling needs, unchanging adherence to these ethical principles [of <i>dharam</i>] have kept the systems and operations of the universe stay engaged in their routines almost endlessly in a state of conflict free operation from beginning of time."<b> </b>(Prof. Nirmal Singh, “</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">Development & Ethical Boundaries: Human Conditioning to Learn from Afterthought.” ) [also SGGS Shabad <i>Je ko bujhay hovay sachiar</i>….<i>Dhol dhram dya ka poot….SGGS p 3</i>]<o:p></o:p></span></div>
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<b><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">D. Sikh faith perspective: ethical aspects of genome editing</span></b><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">1.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal;"> </span></span><!--[endif]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">The challenge before all faiths is to reflect on the universal human and ethical values inherent in their ideologies and to interpret them in the context of the global impact of genome editing technologies and the related ethical and moral issues emerging and/or even unenvisioned at the moment.<o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">2.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal;"> </span></span><!--[endif]--><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">From the information which has been provided, we are convinced that genome editing is indeed a <i>revolutionising </i>technology which has profound implication for life on earth. However, the Sikh faith view is that all is within and according to Divine Will (<i>Hukam</i>). That includes human quest for knowledge, and it is not within man’s power to (ultimately), nor even advisable, to stop research or the acquisition of knowledge.</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">3.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal;"> </span></span><!--[endif]--><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">It is possible that by divine direction, science and technologies like genome editing are moving rapidly (gearing up) to meet the need for life to survive in anticipated and unanticipated changing environmental conditions. (For example, these technologies could also make habitation by earth life forms possible even in the harsh environments of the planets.)</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">4.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal;"> </span></span><!--[endif]--><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">The need is for man to be aware of own imperfections and proceed with great caution and continual vigilance when applying science and technology to the alteration of own hereditary characteristics evolved over millions of years by nature.</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">5.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal;"> </span></span><!--[endif]--><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">To quote Prof. Nirmal Singh, “</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">The problems that we are talking of have been experienced by and between the micro created life forms. What our choices may have been doing to the macro system is only now beginning to be a subject of concern. The macro balance in creation is through the forces that ethically are represented by compassion, contentment and total devotion to duty (dharma). Natural evolution over millions of years has been a slow process, but, generally, it has been time-tested and self correcting. Until the advent of the nuclear technology, the short term predictability of the consequences of development of human knowledge, brought about improvements in human condition over the millennia.”<o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">8.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal;"> </span></span><!--[endif]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">However, short or even medium term predictability of genome editing is not a satisfactory solution to its unpredictable long term consequences, which have been so well brought out in the Background Paper and as suggested by Nuffield Council’s own discussion around the (rather leading) key questions. The need is for a longer term global level assessment which brings together science and religion.<o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">9.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal;"> </span></span><!--[endif]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">Hitherto, </span><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">socio-political organisation, foresight and sense of global responsibility of human beings at the top of natural evolution of life, have lagged behind advances in science and technology. </span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">There are many examples e.g. vast range of defence technologies; preventive health care leading to massive population increases preceding political, economic and other developments; food production through intensive cultivation to meet food needs but resulting in ecological disasters in some parts of the world; climate change and related well known issues etc. <o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">10.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal;"> </span></span><!--[endif]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">A</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"> <span lang="EN-AU">revolutionary and irreversible technology like genome editing requires a global perspective and a long term view. Like the nuclear energy, depending on man’s sense of responsibility and practise of <i>dharam</i>, it is either a gift which offers the technology for human survival and ability to face future threats to life on earth or a curse with the potential to destroy life. We must proceed in humility and prayer and be prepared to take full personal and collective social responsibility for the consequences of genetic modifications. The mental/spiritual approach required is that of complete harmonisation with the Will of the Creator, sense of service to all creation and a highly responsible attitude which promotes human values and the progress of human institutions. The ethical objectivity of knowledge must never be lost. </span></span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">11.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal;"> </span></span><!--[endif]--><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">Regrettably, the indications are that the hitherto practice of “h</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">uman conditioning to learn from afterthought” would continue. </span><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">Sadly, we do not get the sense that we have the required ethical-regulatory internationally enforceable framework in place as yet. We also get the sense that some ground level realities regarding different stages of human socio-political development and the diversity of nation states, are being glossed over in the wake of scientific research and development zeal. Yet, stopping scientific research is not a viable option.</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">11.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal;"> </span></span><!--[endif]--><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">In this context, Nuffield Council’s initiative to alert the world community to the vast potential and consequences of genome technologies is highly commendable.<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">Collated and edited for The Sikh Missionary Society UK by<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">Gurmukh Singh OBE<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">Chair, Advisory Board,<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">The Sikh Missionary Society UK<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">21 March 2016</span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"> </span><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"> </span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<b><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">Acknowledgements:</span></b><span lang="EN-AU" style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"> Interpretation of Sikh ideology in this paper draws on an earlier paper “<i>Sikhism & Bioethical Issues</i>” based on the writings of Dr I J Singh (New York), Dr G S Mansukhani (renowned scholar author) and Bhai Dharam Singh Sujjon of UK. The Society is grateful for the invaluable advice by Professor Nirmal Singh [USA] presently at Delhi. </span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">Relevant Web links:<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">Background paper:<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">http://nuffieldbioethics.org/wp-content/uploads/Genome-Editing-Briefing-Paper-Newson-Wrigley.pdf<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">Nuffield Council “call for evidence”<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">http://nuffieldbioethics.org/wp-content/uploads/NCOB_GenomeEditing-CallForEvidence1.pdf<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">Sikhism and Bioethical Issues:<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;">http://www.sikhmissionarysociety.org/sms/smsarticles/advisorypanel/gurmukhsinghsewauk/sikhismandbioethicalissues.html<o:p></o:p></span></div>
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<span lang="EN-AU" style="font-size: 10pt;">© Copyright Gurmukh Singh (U.K.)<br />E-mail: sewauk2005@yahoo.co.uk<br />Please acknowledge quotations from this article<span class="apple-converted-space"> </span><br />Articles may be published subject to prior approval by the author</span><span style="font-family: "times new roman" , "serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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sewa ukhttp://www.blogger.com/profile/09303692858497738483noreply@blogger.com0tag:blogger.com,1999:blog-3768106678127081974.post-59123987798657539152016-02-29T11:08:00.000-08:002016-02-29T11:08:04.349-08:00Anglo-Sikh Relations: Setting the Record Straight<div dir="ltr" style="text-align: left;" trbidi="on">
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<span lang="EN-AU" style="color: #333333; font-family: "Times New Roman","serif";">Due to centuries of Anglo-Sikh relations, the Sikhs and the British people share part of their history as well as their future in the UK. An accurate record of Anglo-Sikh heritage, which also acknowledges colonial mistakes, can strengthen the future of Anglo-Sikh relations. </span></div>
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<span lang="EN-AU" style="color: #333333; font-family: "Times New Roman","serif";">There are episodes in Anglo-Sikh history which continue to hurt the Sikhs.</span></div>
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<span style="background-color: white; color: #333333; font-family: 'Times New Roman', serif; line-height: 15.3pt; text-indent: 0.5in;">Giani Sohan Singh </span>Seetal’s<span style="background-color: white; color: #333333; font-family: 'Times New Roman', serif; line-height: 15.3pt; text-indent: 0.5in;"> Panjabi book, <b>“Sikh Raj </b></span><b>kivayn<span style="background-color: white; color: #333333; font-family: 'Times New Roman', serif; line-height: 15.3pt; text-indent: 0.5in;"> </span>gyia</b><span style="background-color: white; color: #333333; font-family: 'Times New Roman', serif; line-height: 15.3pt; text-indent: 0.5in;"><b>” </b>(How the Sikh Kingdom was lost) made a deep impression on the psyche of a whole Sikh generation in the 20</span><sup style="background-color: white; color: #333333; font-family: 'Times New Roman', serif; line-height: 15.3pt; text-indent: 0.5in;">th</sup><span style="background-color: white; color: #333333; font-family: 'Times New Roman', serif; line-height: 15.3pt; text-indent: 0.5in;"> Century. Combining prose and poetry, Sohan Singh Seetal, better known as a charismatic </span><i>kaveeshar<span style="background-color: white; color: #333333; font-family: 'Times New Roman', serif; line-height: 15.3pt; text-indent: 0.5in;">/dh</span>adi</i><span style="background-color: white; color: #333333; font-family: 'Times New Roman', serif; line-height: 15.3pt; text-indent: 0.5in;"> (singer of poetic compositions about events in the Sikh tradition.), would recite this tragic story of colonial treachery and Dogra betrayal of trust, after Maharaja Ranjit Singh’s death in 1839; of how the Khalsa Raj was lost to the British colonial power in 1849.</span></div>
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<span style="background-color: white; color: #333333; font-family: 'Times New Roman', serif; line-height: 15.3pt; text-indent: 0.5in;">The legality of British invasion and annexation of Punjab remains in doubt to this day. </span></div>
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<span style="background-color: white; color: #333333; font-family: 'Times New Roman', serif; line-height: 15.3pt; text-indent: 0.5in;">Of all colonial people under British rule, some of the wrongs inflicted on the Sikhs remain unique in Britain’s tainted colonial past, because the British rulers saw the defiant Sikhs as both, powerful allies as well as formidable foes. They had experienced the Sikh prowess in the battlefield during the two Anglo-Sikh Wars in 1846 and 1849. These were freedom loving people empowered by the egalitarian ideology of Guru Nanak-Gobind Singh. Subjugating the Sikhs was the biggest colonial challenge the British rulers had ever faced with any people and they used all sorts of devious and cruel tactics to do that. Yet, the British did admire and reward Sikh invincibility in the battlefield.</span></div>
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<span lang="EN-AU" style="color: #333333; font-family: 'Times New Roman', serif; line-height: 15.3pt; text-indent: 0.5in;">One study of such colonial cruelty is the tragic story of Maharaja Duleep Singh and the injustices he suffered throughout his life and even after his death on 22 October 1893! The last Maharaja of Lahore, the son of the Lion of Punjab, Mahaja Ranjit Singh, lies buried “</span><span lang="EN-AU" style="color: #252525; line-height: 15.3pt; text-indent: 0.5in;">according to Christian rites, under the supervision of the India Office in Elveden Church beside the grave of his wife </span><span lang="EN-AU" style="line-height: 15.3pt; text-indent: 0.5in;">Maharani<span class="apple-converted-space"> </span><a href="https://en.wikipedia.org/wiki/Bamba_Muller" title="Bamba Muller">Bamba</a>,<span style="color: #252525;"> and his son Prince Edward Albert Duleep Singh.” (Wikipedia) </span></span></div>
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<span lang="EN-AU" style="line-height: 15.3pt; text-indent: 0.5in;"><span style="color: #252525;">Yet, it was known to the British that the Maharaja had converted back to Sikhism at Aden in 1886. The religious and symbolic insult felt by the Sikh community is a running sore. </span></span></div>
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<span lang="EN-AU" style="color: #333333; font-family: 'Times New Roman', serif; line-height: 15.3pt; text-indent: 0.5in;">Only admission by the British establishment of such injustices, so that the record is set straight with some form of restitution would bring about closure to the hurt felt by the collective Sikh psyche. In this respect, the unveiling of Maharaja Duleep Singh’s statue by Prince Charles </span><span lang="EN-AU" style="color: #333333; line-height: 15.3pt; text-indent: 0.5in;">on Butten Island in Thetford on 29 July, 1999 was a welcome gesture. A Sikh cremation of the Maharaja’s mortal remains would be the next step to assuage Sikh pain</span><span style="color: #333333; line-height: 15.3pt; text-indent: 0.5in;">.</span></div>
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<span style="background-color: white; color: #333333; line-height: 15.3pt; text-indent: 0.5in;">A Sikh World War 1 memorial at a prominent location in Central London to remember the great Sikh sacrifices for the freedom of humankind in the World Wars is an issue also raised in <i>The Sikh Manifesto,</i></span></div>
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<span style="background-color: white; color: #333333; line-height: 15.3pt; text-indent: 0.5in;"> There are ongoing efforts to identify and catalogue Sikh heritage items, including those linked with Guru Gobind Singh. Many known items are still missing and need to be traced with the support of British museums and authorities. </span></div>
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<span style="background-color: white; color: #333333; line-height: 15.3pt; text-indent: 0.5in;">These are some of the steps for restitution and closure of the wrongs suffered by the Sikhs during the colonial period.</span></div>
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<span style="font-family: 'times new roman', serif; font-size: 11pt; line-height: 20.8px;">Gurmukh Singh </span></div>
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<span lang="EN-AU" style="font-family: 'times new roman', serif; font-size: 11pt;">(Principal UK Civil Servant ret’d)<o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: 'times new roman', serif; font-size: 11pt;">E-mail: </span><span lang="EN-AU"><span style="font-family: 'times new roman', serif; font-size: 11pt;"><a href="mailto:sewauk2005@yahoo.co.uk" style="color: #999999; text-decoration: none;">sewauk2005@yahoo.co.uk</a></span></span><span lang="EN-AU" style="font-family: 'times new roman', serif; font-size: 11pt;"><o:p></o:p></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Please acknowledge quotations from this article.</span> <span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"><br /></span><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Articles may be published with acknowledgement.</span></div>
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sewa ukhttp://www.blogger.com/profile/09303692858497738483noreply@blogger.com0tag:blogger.com,1999:blog-3768106678127081974.post-52029614794319409902016-02-18T08:08:00.000-08:002016-02-18T08:11:39.429-08:00Common Faith in Our Future<div dir="ltr" style="text-align: left;" trbidi="on">
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<span lang="EN-GB">(Note: The following article is based on the author's presentation as the Sikh participant in the Interfaith Panel on environmental ethics at Windsor Castle on Tuesday 14 November, 2006.)<o:p></o:p></span></div>
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<span lang="EN-GB">I welcome this opportunity to give the Sikh view in answering the question before us: How can we support each other in the work that we must do with reference to the Earth Charter. The ecological changes due to pollution and overuse of earth's resources are causing much concern. They may not be reversible and threaten life in many parts of the world. </span></div>
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<span style="text-indent: 0.5in;">“Our common future” to which the Earth Charter refers, is only possible with common faith in our future. That means that world faiths need to establish a common understanding based on shared values. Science and technology </span>gives<span style="text-indent: 0.5in;"> us knowledge of the physical world around us; only faith can change our habits and attitudes. The Charter refers to this conversion as “a change of mind and heart”.</span></div>
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<span style="text-indent: 0.5in;">Humanity can be converted to a more caring </span>life-style<span style="text-indent: 0.5in;">, if the ecological message coming from Governments and agencies, and the message from religious teachers and preachers to religious congregations, is the same.</span></div>
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<span lang="EN-GB">(Point 1): Let us accept that religion has an important role to play in cultivating a more caring attitude towards our environment.</span></div>
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<span style="font-size: 12pt; text-indent: 0.5in;">I shall now turn briefly to Sikh teachings. Sikhism has a powerful message for humankind regarding ecological issues. </span></div>
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<span style="text-indent: 0.5in;">We are taught by the Sikh holy Scriptures, Guru Granth Sahib, that: The Creator Being created the air and the environment, which created water and brought life on earth. Nights, days, seasons, </span>wind<span style="text-indent: 0.5in;">, water, fire and nether worlds, therein he created limitless diverse species with interdependent modes of life. In the midst of </span>these<span style="text-indent: 0.5in;"> He established the earth as His temple. The stability of the earth in the universe and the survival of life on earth depend on the practice of </span><i style="text-indent: 0.5in;">dharam.</i></div>
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<span style="text-indent: 0.5in;">In Sikhism, </span><i style="text-indent: 0.5in;">dharam</i><span style="text-indent: 0.5in;"> is also the word for faith or religion. </span><i style="text-indent: 0.5in;">Dharam</i><span style="text-indent: 0.5in;"> places a duty on all to ensure that diversity is preserved and interdependence of creation is maintained; that the dependence of one on another – and that includes human relationships - is not betrayed. That our neighbours’ rights are respected. </span><i style="text-indent: 0.5in;">Dharam</i><span style="text-indent: 0.5in;"> also teaches us to understand God’s law, </span><i style="text-indent: 0.5in;">Hukam</i><span style="text-indent: 0.5in;"> or </span><i style="text-indent: 0.5in;">Rzaa</i><span style="text-indent: 0.5in;">.</span></div>
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<span style="text-indent: 0.5in;">The Earth is the sacred place where we practise </span><i style="text-indent: 0.5in;">dharam </i><span style="text-indent: 0.5in;">to achieve the ultimate purpose of this life, which is nearness to the Creator Being. We must not desecrate this temple of God. Regrettably, due to </span>self-centred<span style="text-indent: 0.5in;"> materialism, </span><i style="text-indent: 0.5in;">dharam </i><span style="text-indent: 0.5in;">is something the New Age humankind seems to be moving away from.</span></div>
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<span lang="EN-GB">(Point 2): Relates to the first point above. There is greater need to practise <i>dharam </i>today; call it religion if you like, and not less.</span></div>
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<span style="text-indent: 0.5in;">The Earth Charter provides us with a common framework. It covers a wide range of interrelated topics and not just bionomics and environmental issues. It appears to be a collation of the values shared by all religions. It can be interpreted to accord with the core values of the world religions. There is a need to interpret ancient religious texts (idiom and allegory) in terms of </span>21st-century<sup style="text-indent: 0.5in;"></sup><span style="text-indent: 0.5in;"> issues.</span></div>
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<span lang="EN-GB">(Point 3): Religious texts should be continually researched and their idiom and allegory interpreted so that every religion has an ecological message.<o:p></o:p></span></div>
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<span lang="EN-GB">(Point 4 is a question for discussion): Can we make the Earth Charter the meeting point of world religions?</span></div>
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<span style="text-indent: 0.5in;">Religious teachers and preachers need to place greater stress on human values shared by all religions. Let them actively seek converts to those values.</span></div>
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<span lang="EN-GB">Sikhism opposes aggressive evangelism in the name of religion because that causes friction between religions.<o:p></o:p></span></div>
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<span lang="EN-GB">(Point 5): In order to promote interfaith harmony and common approach to the global challenges, religions need to respect different paths to the same common human goals.</span></div>
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<span style="text-indent: 0.5in;">Human equality is taken for granted in today’s society. However, equality of women is a very important aspect of Sikh teachings. The Sikh Gurus appointed women preachers in their own time. Also, equality of and respect for </span>women,<span style="text-indent: 0.5in;"> may have a direct bearing on population control. I leave that as a thought for further discussion.</span></div>
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<span style="text-indent: 0.5in;">Religion teaches us to live simple lives. Regardless of one’s economic position, all have the same right to earth’s resources and to be fed; and the same duty to serve creation without distinction and in humility. Wealth itself does not give any individual, group or country, a superior right to earth’s resources. Affordability alone does not give us the right to use up more than our fair share of scarce resources.</span></div>
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<span lang="EN-GB">(Point 6): Religion can give guidance to humankind. There is a need for global understanding, that no individual, group or nation has the God given right to use up more than their fair share of earth’s resources.</span></div>
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<span style="text-indent: 0.5in;">We also need to examine Western institutions and the main economic drivers more critically in relation to the Earth Charter and religious teaching.</span></div>
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Democracy, by its very nature, concentrates on winning elections. That often means pursuance of short term policies and projects, regardless of the environmental consequences in the longer term.</div>
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<span style="text-indent: 0.5in;">Economic models and financial institutions take little account of ecological and environmental factors. The stress is on consumerism, larger markets for increased production of luxury goods and services with little regard for the damage being done to the environment and global resources.</span></div>
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<span lang="EN-GB">(Point 7): Religion needs to make up for some of the shortcomings of our current political, administrative and economic systems. Alternatively, or in parallel, the political and economic systems need to continue evolving to secure the future of the earth.</span></div>
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<span style="text-indent: 0.5in;">Sikhism welcomes scientific research and developments which benefit life on earth. However, it is also the Sikh belief that God has no equal, nor can God’s creation be emulated. It is human arrogance which leads us to believe that we can emulate what nature has produced over millions of years; that we can restore nature’s fine balance for sustaining life while we continue to use up natural resources at an ever accelerating pace. </span></div>
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(Point 8): All religions should continue to caution science and technology about new discoveries in various fields and their applications. The results may be unpredictable, damaging and may not be reversible.</div>
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<span style="text-indent: 0.5in;">According to Sikh teachings, human beings are at the head of all species. That position makes every human being responsible for looking after the environment which sustains life on earth. In His diverse creation resides the Creator Being, watching over all with joy and satisfaction. </span></div>
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<span style="text-indent: 0.5in;">To serve creation is to serve the Creator.</span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , serif; font-size: 11pt;">(Principal UK Civil Servant ret’d)<o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "times new roman" , serif; font-size: 11pt;">E-mail: </span><span lang="EN-AU"><span style="font-family: "times new roman" , serif; font-size: 11pt;"><a href="mailto:sewauk2005@yahoo.co.uk" style="color: #999999; text-decoration: none;">sewauk2005@yahoo.co.uk</a></span></span><span lang="EN-AU" style="font-family: "times new roman" , serif; font-size: 11pt;"><o:p></o:p></span></div>
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sewa ukhttp://www.blogger.com/profile/09303692858497738483noreply@blogger.com0tag:blogger.com,1999:blog-3768106678127081974.post-75703276317910779742016-02-13T05:08:00.005-08:002016-02-13T05:08:52.206-08:00The Khalsa: It’s relevance and responsibility in today’s world<div dir="ltr" style="text-align: left;" trbidi="on">
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(Note: Article commissioned for Akash Newspaper Vaisakhi Magazine 2016.)</div>
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<span lang="EN-AU" style="font-family: "Times New Roman","serif"; font-size: 11.0pt;">Guru Nanak Sahib (1469-1539) meditated on the human condition and the future of humankind. According to Bhai Gurdas<a href="file:///C:/Users/GURMUKH/Documents/Articles/The%20Khalsa%20article.docx#_edn1" name="_ednref1" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-AU" style="font-size: 11pt;">[i]</span></span><!--[endif]--></span></a>, the Guru saw a “burning world”. Like the authors of the Earth Charter, five centuries later, Guru Nanak also saw the need for “a sustainable global society founded on respect for nature, universal human rights, economic justice, and a culture of peace.” (Earth Charter<a href="file:///C:/Users/GURMUKH/Documents/Articles/The%20Khalsa%20article.docx#_edn2" name="_ednref2" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-AU" style="font-size: 11pt;">[ii]</span></span><!--[endif]--></span></a>)<o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman","serif"; font-size: 11.0pt;">He revealed his vision and mission for the New Age. His mission, as it unfolded over the next two centuries guided by the same <i>Guru Jyot</i> (Guiding Light) in 10 Guru-persons to 1708, laid the foundation for the Order of the Khalsa, the Khalsa Panth. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman","serif"; font-size: 11.0pt;">There were three stages of Guru Nanak’s mission: firstly to contemplate on the qualities of the Creator Being; secondly to interpret these qualities to reveal a <i>God</i>-centred being, the Khalsa<a href="file:///C:/Users/GURMUKH/Documents/Articles/The%20Khalsa%20article.docx#_edn3" name="_ednref3" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-AU" style="font-size: 11pt;">[iii]</span></span><!--[endif]--></span></a>; and thirdly, to show the temporal-spiritual (<i>miri-piri</i>) path of social activism for the Khalsa to follow. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman","serif"; font-size: 11.0pt;">Guru Nanak meditated on the qualities of the Creator Being and described them as: <i>T<span class="yiv5208751624class"><span style="background: white;">he ONE, all-pervasive Creator of all universes, with eternal virtues, who does not fear or favor any one/thing, is not against any one, is the embodiment of timeless-ness and deathless-ness, does not take physical life form/does not incarnate, is self-existent; may be known with the guru’s grace/guidance.</span></span><a href="file:///C:/Users/GURMUKH/Documents/Articles/The%20Khalsa%20article.docx#_edn4" name="_ednref4" title=""><span class="MsoEndnoteReference"><span style="background: white; color: black; mso-bidi-font-style: italic;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><b><span lang="EN-AU" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; font-size: 11pt;">[iv]</span></b></span><!--[endif]--></span></span></a></i><o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman","serif"; font-size: 11.0pt;">Khalsa is a manifestation of certain <i>God</i> qualities through <i>God</i>-centred beings. The Khalsa is revealed when the illusion between the Creator Being, His creation and His true devotee is removed. The Guru and His Sikh as the Khalsa, become one and the same. Serving God and His creation becomes the pre-condition for reaching God’s holy presence<a href="file:///C:/Users/GURMUKH/Documents/Articles/The%20Khalsa%20article.docx#_edn5" name="_ednref5" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-AU" style="font-size: 11pt;">[v]</span></span><!--[endif]--></span></a>.<o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman","serif"; font-size: 11.0pt;">Thus, like the sculptor who reveals the beautifully proportioned statue from a solid block by chipping away the bits which conceal it, the Khalsa was finally <i>revealed</i> (<i>pragteo</i> Khalsa) by Guru Nanak in His tenth human form as Guru Gobind Singh (1666-1708) on the <i>Vaisakhi Day</i> in 1699. (The day is celebrated on 14 April each year.). The Sikh <i>Sangat</i> (congregation) of Guru Nanak, had reached institutional maturity. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman","serif"; font-size: 11.0pt;">Guru Nanak set out to create a benign regime of love, humility and justice, the <i>halemi raj</i>, in which no one inflicted pain on another. The path shown was that of <i>Khalsa Panth<a href="file:///C:/Users/GURMUKH/Documents/Articles/The%20Khalsa%20article.docx#_edn6" name="_ednref6" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><b><span lang="EN-AU" style="font-size: 11pt;">[vi]</span></b></span><!--[endif]--></span></a>.</i> The sacrifice demanded for treading the path of God-love and truthful conduct was to accept death while living: complete surrender of ego-centric self <a href="file:///C:/Users/GURMUKH/Documents/Articles/The%20Khalsa%20article.docx#_edn7" name="_ednref7" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-AU" style="font-size: 11pt;">[vii]</span></span><!--[endif]--></span></a>.<o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman","serif"; font-size: 11.0pt;">As a corollary to fearless and truthful behaviour expected of the <i>Khalsa</i>, the Guru prescribed a disciplining and distinct identity for the Sikhs, as well as </span><span lang="EN-AU" style="font-family: 'Times New Roman', serif; font-size: 11pt;">principles and a code of conduct as constants in a changing world, to provide spiritual stability.</span><span lang="EN-AU" style="font-family: "Times New Roman","serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman","serif"; font-size: 11.0pt;">The Khalsa keeps unshorn hair (<i>kesh</i>) symbolising a saintly disposition and completeness of the human body and soul (hair to be covered by a <i>dastar - </i>Sikh<i> </i>turban); wooden comb (<i>kangha</i>) to keep the hair tidy; a steel bangle (<i>kara</i>) representing the God quality of infinity and symbolising discipline and allegiance to the Guru; a sword (<i>kirpan</i>) reminding a Sikh of his duty to defend the weak, human dignity and honour; and a pair of shorts (<i>Kaccha</i>) to cover human nakedness, to allow agile movement and symbolising chastity. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman","serif"; font-size: 11.0pt;">The Khalsa provides for all, promotes equality and sharing, sees the human race as one, defends the human rights of all, and defends diversity in a spirit of global unity<a href="file:///C:/Users/GURMUKH/Documents/Articles/The%20Khalsa%20article.docx#_edn8" name="_ednref8" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-AU" style="font-size: 11pt;">[viii]</span></span><!--[endif]--></span></a>. Thus the responsibility of the Khalsa as the “Army of the Timeless Being”<i> (Khalsa Akal Purakh ki Fauj) </i>was clearly and laid down by the Guru. The Khalsa is taught </span><tt><span lang="EN-AU" style="font-family: 'Times New Roman', serif; font-size: 11pt;">that: “The Creator Being created the air and the environment, which created water and brought life on earth. Nights, days, seasons, wind, water, fire and nether worlds, therein he created limitless diverse species with interdependent modes of life. In the midst of these He established the earth as His temple. The Earth is the sacred place where we practise righteous conduct (dharma) to achieve the ultimate purpose of this life, which is nearness to the Creator Being. We must not desecrate this temple of God." (Quote from the author’s interfaith presentation at Windsor Castle, “Common faith in our future” on 14 November, 2006.)</span></tt><span lang="EN-AU" style="font-family: "Times New Roman","serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman","serif"; font-size: 11.0pt;">The same concepts have a peculiarly modern ring when we read the UN Charter, The Earth Charter and international human rights treaties and instruments. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman","serif"; font-size: 11.0pt;">The Khalsa responsibility to face today’s challenges faced by humankind derives from the egalitarian Khalsa tradition of sharing and serving enshrined in Sri Guru Granth Sahib and evolved over many centuries. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman","serif"; font-size: 11.0pt;">Gurmukh Singh <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman","serif"; font-size: 11.0pt;">(Principal UK Civil Servant ret’d)<o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman","serif"; font-size: 11.0pt;">E-mail: </span><span lang="EN-AU"><span style="font-family: "Times New Roman","serif"; font-size: 11.0pt;"><a href="mailto:sewauk2005@yahoo.co.uk">sewauk2005@yahoo.co.uk</a></span></span><span lang="EN-AU" style="font-family: "Times New Roman","serif"; font-size: 11.0pt;"><o:p></o:p></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">© Copyright Gurmukh Singh (U.K.)</span><o:p></o:p></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Please acknowledge quotations from this article.</span> <span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"><br /></span><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Articles may be published with acknowledgement.</span></div>
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<a href="file:///C:/Users/GURMUKH/Documents/Articles/The%20Khalsa%20article.docx#_ednref2" name="_edn2" title=""><span class="MsoEndnoteReference"><span lang="EN-AU"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-AU" style="font-family: "Cambria","serif"; font-size: 10.0pt; mso-ansi-language: EN-AU; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: "MS Minngs"; mso-fareast-language: JA;">[ii]</span></span><!--[endif]--></span></span></a><span lang="EN-AU"> http://www.unesco.org/education/tlsf/mods/theme_a/img/02_earthcharter.pdf</span><o:p></o:p></div>
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<a href="file:///C:/Users/GURMUKH/Documents/Articles/The%20Khalsa%20article.docx#_ednref3" name="_edn3" title=""><span class="MsoEndnoteReference"><span lang="EN-AU"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-AU" style="font-family: "Cambria","serif"; font-size: 10.0pt; mso-ansi-language: EN-AU; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: "MS Minngs"; mso-fareast-language: JA;">[iii]</span></span><!--[endif]--></span></span></a><span lang="EN-AU"> </span>Khalsa: Literally, the word means either “King’s own land”, or “pure”. In the Sikh tradition the word means Sikhs (singular or plural usage) <b><i>directly</i></b> linked to the Enlightener, the Guru. Thus, the first part of the Sikh salutation <i>Waheguru ji ka Khalsa </i> means “Khalsa of the Wondrous Enlightener”. From the earliest <i>Hukamnamas</i> (orders) of the Guru’s, it is clear that the word was used mostly in the proprietary sense; while purity of thought and deed, truthful and fearless conduct and constant God focus, are the main qualities of the Khalsa. Khalsa is a being with direct bond of love with the Creator Being and needs no mediator. That is also the sense in which Bhagat Kabir first used the word in Gurbani in Sri Guru Granth Sahib. <o:p></o:p></div>
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<a href="file:///C:/Users/GURMUKH/Documents/Articles/The%20Khalsa%20article.docx#_ednref6" name="_edn6" title=""><span class="MsoEndnoteReference"><span lang="EN-AU"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-AU" style="font-family: "Cambria","serif"; font-size: 10.0pt; mso-ansi-language: EN-AU; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-fareast-font-family: "MS Minngs"; mso-fareast-language: JA;">[vi]</span></span><!--[endif]--></span></span></a><span lang="EN-AU"> </span><i>Panth</i> stands for order or sect, as well as for a <i>path</i> followed by adherents of a specific ideology.<o:p></o:p></div>
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sewa ukhttp://www.blogger.com/profile/09303692858497738483noreply@blogger.com0tag:blogger.com,1999:blog-3768106678127081974.post-63000623737368528342016-01-31T12:04:00.001-08:002016-02-02T15:05:33.950-08:00Important Google Note for friends who follow SEWA Blog<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: arial; font-size: 13.3333px; line-height: 1.38; white-space: pre-wrap;">We encourage you to tell affected readers (perhaps via a blog post), that if they use a non-Google Account to follow your blog, </span><b style="font-family: arial; font-size: 13.3333px; line-height: 1.38; white-space: pre-wrap;">they need to sign up for a Google Account, and re-follow your blog. With a Google Account, they’ll get blogs added to their Reading List, making it easier for them to see the latest posts and activity of the blogs they follow.</b></div>
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<span lang="EN-AU" style="font-family: "Times New Roman","serif";">[Note: Some thoughts below on accepting </span><span lang="EN-AU" style="font-family: 'Times New Roman', serif;">the Queen’s New Year Honours 2016 award of OBE.] <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman","serif";">There are many good reasons why any award or honour for community service (<i>seva</i>) is a humbling and spiritual experience. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman","serif";">The Creator Being, Waheguru, gave us human birth, body, mind and wealth (<i>tann, mann and dhan</i>). In gratitude, we should be serving Waheguru by serving His creation, including fellow human beings and the environment – this temple of God called the earth - with humility and without expectation of any reward or honour. However, regrettably, human nature is such that despite protestations to the contrary, <i>hao-mai</i> (ego-centricity) creates a desire for recognition. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman","serif";">It is that realisation that makes one humble when honoured in any way for what is supposed to be <i>nishkam seva</i> (selfless service without expectation of any reward). <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman","serif";">An award or honour for <i>seva</i> detracts from one’s spiritual credit.<o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman","serif";">One other reason for humility when receiving an award for community service is fact based in view of the charitable work being done by volunteers in diverse fields. Sometimes, it is not readily understood what exactly is “charity work” or a “charitable organisation”. These organis</span><span lang="EN-AU" style="color: #252525; mso-bidi-font-weight: bold;">ations</span><span class="apple-converted-space"><span lang="EN-AU" style="color: #252525;"> do not make profit and work for public benefit. </span></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman","serif";">There are hundreds of truly dedicated <i>sevadars</i> working through charitable organisations, doing <i>seva</i> in the field, outside Gurdwaras where most needed. </span><span class="apple-converted-space"><span lang="EN-AU" style="color: #252525;">They work for common good, undertaking activities in many areas such as education including missionary work, heritage, art and cultural education, health, welfare, medical care, enabling the disabled, racial and interfaith harmony, and environmental issues. <o:p></o:p></span></span></div>
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<span class="apple-converted-space"><span lang="EN-AU" style="color: #252525;">I would also add education of citizenship responsibilities to next generations as an increasingly important aspect of charitable work.<o:p></o:p></span></span></div>
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<span class="apple-converted-space"><span style="color: #252525;">In the Sikh tradition feeding the hungry through the non-discriminatory <i>Sikhi </i>institution of “langar” was started by Guru Nanak Dev ji. In this sense, true to <i>Sikhi </i>tradition, all Gurdwaras are doing charity work, even though, not all would be registered as charitable organisations. <o:p></o:p></span></span></div>
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<span class="apple-converted-space"><span style="color: #252525;">In recent years, Sikh charities have become active outside Gurdwaras providing relief from disasters – natural or man-made – and relief for victims of human rights abuses and injustice. </span></span>I have followed the progress of some Sikh charities providing relief in disaster areas around the world e.g. the UK based Khalsa Aid since 1999, and have also been aware of the great <i>seva</i> being done in diverse fields by others.<span class="apple-converted-space"><span style="color: #252525;"><o:p></o:p></span></span></div>
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<span class="apple-converted-space"><span style="color: #252525;">Sometimes the relief work done by some charities is politicised by perpetrators of state injustice. For that reason, transparency of charitable work abroad in liaison with other world charities is important to counter trumped up charges of support for anti-state activities. <o:p></o:p></span></span></div>
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I also have a keen interest in Anglo-Sikh heritage. <span class="apple-converted-space"><span style="color: #252525;">World War 1 related events in the last two years, and Anglo-Sikh relations and heritage projects and exhibitions over the years have raised the Sikh identity profile. <o:p></o:p></span></span></div>
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<span class="apple-converted-space"><span style="color: #252525;">From own association with many Sikh organisations since my arrival in the UK in 1960, whether or not registered as charities, I am only too well aware that as the Sikh population has grown, so has the need for charity work in many fields to serve the needs of the community. Overall, Sikh British have responded well and also integrated successfully in a multi-cultural British society. <o:p></o:p></span></span></div>
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<span lang="EN-AU" style="font-family: "Times New Roman","serif";">Returning to the main topic of awards and honours, all those sevadars in the field are much more deserving than some pen pusher like me, who happens to come to the notice of the establishment. So, any award or honour is really received not for self but on behalf of these unsung Khalsa heroes. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: 'Times New Roman', serif;">I have always focussed on the two aspects of Sikh British identity: how to be a good Sikh and how to be a responsible British citizen. Both parts of that identity are complementary. For interfacing with the Government departments effectively, I have always promoted the idea of a "round-table" of UK Gurdwaras and organisations, first as the open British Sikh Consultative Forum started in 2002 - not to be confused with a membership forum set up later by the same name - and more recently the Sikh Council UK. Sikh charity work outside Gurdwaras is essential for promoting Sikhi ideals and identity. </span><span style="font-family: 'Times New Roman', serif;"><o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: 'Times New Roman', serif;">It is a matter of great satisfaction personally for me, that the concept of “Sikh Education Welfare & Advancement (SEWA)”, was first conceived at the family farm in Riverland, South Australia in March 1999, on the tricentennial anniversary of the Khalsa Panth. S. Raghbir Singh Bains of Canada was visiting and I wrote the long essay, “Vaisakhi: the high point of Sikh tradition” (available on Sikh Missionary Society’s website*) for circulation to Australian politicians and others. The concept has worked well: that individuals with experience and special skills should serve existing Sikh organisations and not set up own organisations to promote themselves or to compete with other organisations.<o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: 'Times New Roman', serif;">It was with above thoughts in mind that I accepted the Queen’s New Year 2016 award of OBE (Officer of the Order of the British Empire).<o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: 'Times New Roman', serif; font-size: 8pt;">*Vaisakhi 1699: <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: 'Times New Roman', serif; font-size: 8pt;"> http://www.sikhmissionarysociety.org/sms/smspublications/Vaisakhi1699GurmukhSinghSEWAUK.pdf<o:p></o:p></span></div>
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<span style="color: #333333; font-family: "Times New Roman","serif"; mso-ansi-language: EN-US; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;"><b>Gurmukh Singh</b></span><span style="color: #333333; font-family: "Georgia","serif"; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;"><o:p></o:p></span></div>
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<span style="color: #333333; font-family: "Times New Roman","serif"; mso-ansi-language: EN-US; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">(Principal UK Civil Servant ret’d)</span><span style="color: #333333; font-family: "Georgia","serif"; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;"><o:p></o:p></span></div>
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<span style="color: #333333; font-family: "Times New Roman","serif"; mso-ansi-language: EN-US; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">E-mail: sewauk2005@yahoo.co.uk </span><span style="color: #333333; font-family: "Georgia","serif"; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;"><br />
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</span><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #333333; font-family: inherit, serif;">© Copyright Gurmukh Singh (U.K.)</span><span style="color: #333333; font-family: "Georgia","serif"; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;"><o:p></o:p></span></div>
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<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #333333; font-family: inherit, serif;">Please acknowledge quotations from this article.</span><span style="color: #333333; font-family: "inherit","serif"; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-weight: bold; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;"> </span><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #333333; font-family: Georgia, serif;"><br />
</span><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #333333; font-family: inherit, serif;">Articles may be published with acknowledgement.</span><span style="color: #333333; font-family: "Georgia","serif"; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;"><o:p></o:p></span></div>
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sewa ukhttp://www.blogger.com/profile/09303692858497738483noreply@blogger.com0tag:blogger.com,1999:blog-3768106678127081974.post-15947390464214584872015-12-24T02:47:00.000-08:002015-12-24T02:47:01.034-08:00Role of Sikh Women in 18th Century Khalsa Struggle - Lessons for Today[i]<div dir="ltr" style="text-align: left;" trbidi="on">
[Article published in the Sikh Review in 2010 - probably August 2010 issue - is p<span style="color: #333333; font-family: 'Times New Roman', serif;">artly based on the author’s essay first published as souvenir booklet “</span><i style="color: #333333; font-family: 'Times New Roman', serif;">Gurdwara Shahid Ganj Singh Singhania, Lahore</i><span style="color: #333333; font-family: 'Times New Roman', serif;">” There are lessons for today.]</span><br />
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<b><span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">“All differences which arise between man and man in time of peace were effaced beneath the terrible levelling of the oppressor; all men had become brothers and all women sisters.” </span></b><span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">(Hari Ram Gupta )<a href="file:///G:/Dump%2029Oct14/Dad%20docs/Articles%20reviews%20etc/Sikh%20Rev%20Women%20article.docx#_edn2" name="_ednref2" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-GB" style="color: #333333; font-size: 12pt;">[ii]</span></span><!--[endif]--></span></a> </span><b><span lang="EN-GB" style="font-family: 'Times New Roman', serif; font-size: 12pt;"><o:p></o:p></span></b></div>
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<span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">The pivotal role of a house-wife in the human family<a href="file:///G:/Dump%2029Oct14/Dad%20docs/Articles%20reviews%20etc/Sikh%20Rev%20Women%20article.docx#_edn3" name="_ednref3" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-GB" style="color: #333333; font-size: 12pt;">[iii]</span></span><!--[endif]--></span></a> and the gender equality principle enshrined in Gurbani and Sikh tradition, empowered women in early Sikh history to contribute to the achievement of Khalsa temporal and ideological (<i>miri-piri</i>) objectives. In the last two centuries, that role has diminished due to Brahmanic influence on Sikh thought and institutions. There is an urgent need to reverse this negative trend. <o:p></o:p></span></div>
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<span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Guru <i>sakhis</i> (anecdotes) and the history of the 18<sup>th</sup> century people’s revolution to overthrow tyrannical nawabs and rajas under the Mogul empire, continually refer to the strong influence and contribution of women from Bebay Nanaki and Bibi Bhani to Mata Sundri ji. Sikh women are remembered for their great sacrifices during this period. Later, during the golden period of the Khalsa raj, they continued to play a leading role in Sikh affairs.<o:p></o:p></span></div>
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<span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">There are lessons to be learnt from that period to promote gender equality in the 21<sup>st</sup> century Sikh institutions and households.<o:p></o:p></span></div>
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<span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Before returning to the main topic, it is important to be clear about the Gurmat basis for gender equality, which cannot be denied under any excuse. The <i>general</i> equality principle in <i>Sikhi </i>derives from the spiritual sisterhood of humankind. All are soul-brides of the One Timeless Lord (<i>Akal Purakh</i>) seeking union by aspiring to the status of “<i>sohagan</i>” i.e. </span><span lang="EN-GB" style="color: #333333; font-family: "Georgia","serif";">one who is beloved of her husband and is respected in the family</span><span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">. A</span><span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; font-size: 12.0pt;"> woman who becomes the “<i>sohagan</i>” has been referred to as “<i>batees sulakhani</i>” in Gurbani i.e. one blessed with the proverbial 32 qualities<a href="file:///G:/Dump%2029Oct14/Dad%20docs/Articles%20reviews%20etc/Sikh%20Rev%20Women%20article.docx#_edn4" name="_ednref4" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-GB" style="color: #333333; font-size: 12pt;">[iv]</span></span><!--[endif]--></span></a>. All men and women can be “<i>sohagan</i>” if they have the qualities necessary to please the Lord. Therefore, 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 achieve blissful union with the Timeless Reality (<i>Akal Purakh</i>) is the same for all.<o:p></o:p></span></div>
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<span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">The oft quoted <i>Shabad</i> concluding, “Why call her bad, who gives birth to kings”<a href="file:///G:/Dump%2029Oct14/Dad%20docs/Articles%20reviews%20etc/Sikh%20Rev%20Women%20article.docx#_edn5" name="_ednref5" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-GB" style="color: #333333; font-size: 12pt;">[v]</span></span><!--[endif]--></span></a> to prove gender equality, has less relevance. Not calling a woman “bad” is not the same as unconditional acceptance of man-woman equality under the <i>general</i> Gurbani-based human equality principle above. In fact, as implied by Prof Prabhjot Kaur elsewhere, by stressing the need to develop feminine qualities, Gurbani gives women a head start in achieving the ultimate goal of this human life!<a href="file:///G:/Dump%2029Oct14/Dad%20docs/Articles%20reviews%20etc/Sikh%20Rev%20Women%20article.docx#_edn6" name="_ednref6" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-GB" style="color: #333333; font-size: 12pt;">[vi]</span></span><!--[endif]--></span></a><o:p></o:p></span></div>
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<span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Guru Amardas (1479 – 1574 Guruship from 1552) carried out major reforms in ensuring that women enjoyed equal congregational (<i>sangat, pangat</i> and <i>sewa</i> ) status with men. The name of Guru ji’s daughter, Bibi Bhani, dedicated to Guru <i>seva</i>, is mentioned in connection with Gurgadhi succession. </span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Mata Sundari and Mata Sahib Deva(n) gave guidance and issued Hukamnamas to the Khalsa during a most challenging period in Sikh history after Baba Banda Singh’s exemplary martyrdom in true <i>Sikhi</i> spirit at Delhi in 1716. Clearly, much progress had been made by that time regarding the participative role of women in Panthic affairs since the first women missionary appointees by Guru Amardas ji. <span style="color: #333333;">Both Mata ji’s Hukamnamas were obeyed by Khalsa.Panth. (Those against <i>bibia</i>(n) doing religious or Kirtan seva at Darbar Sahib need to open their eyes to these historical facts. ) <o:p></o:p></span></span></div>
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<span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">The above is the ideological and traditional background to the Sikh women’s immense contribution to the 18<sup>th</sup> century people’s war of independence from tyrannical rule, led by the Khalsa. Mai Bhago (Bhag Kaur) had wielded the sword and the spear alongside Guru Gobind Singh ji, dispelling all doubts that women may not be able to stand by their brother warriors in the battlefield. <o:p></o:p></span></div>
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<span lang="EN-GB" style="font-family: 'Times New Roman', serif; font-size: 12pt;">The egalitarian Gurbani ideology </span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">empowered Sikh women to run households during the prologed absence of men freedom fighters, and thus added vastly to the strength of the armed struggle, otherwise denied to their adversaries. It is significant that <span style="color: #333333;">“<i>Singh-Singhania</i>” (Sikh men and women) are mentioned together in the daily <i>Ardaas</i> (supplication) - a historical milestone record in progress - agreed by the Khalsa Panth after Guru Gobind Singh (1666 – 1708), which remembers the martyrdoms (<i>Jinna dharam het sis dittay</i>), and the pain and hardships endured. It is a reminder of gender equality enshrined in Gurbani and actually earned by Sikh women fighting <i>dharam-yudh</i> alongside men in the field.<o:p></o:p></span></span></div>
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<span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Supported by the people of Punjab, Baba Banda Singh Bahadur showed that Guru Gobind Singh’s Khalsa was more than a match for the oppressive local rulers and the waning Mogul empire, and capable of realising Guru Gobind Singh’s political mission of <i>in gareeb Sikhan ko dio(n) patshahi</i> (I shall make these poor Sikhs rulers) and <i>Raj karega Khalsa </i>(the Khalsa shall rule), by establishing a just regime. This was a decisive phase in the people’s war against tyrannical rule in Panjab comprising most of the area north of Delhi with Lahore as the capital. The cruelty inflicted on the ordinary people had no bounds.</span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"><o:p></o:p></span></div>
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<span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Lahore marks the site where, according to historians, over 250,000 men and women lost their lives in the 18th Century. This was the period from 1716, when Banda Singh Bahadur was executed at Delhi in June that year, to 1753, the year when Muin-ul-Mulk, known as Mir Mannu, died. <o:p></o:p></span></div>
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<b><span lang="EN-GB" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"> </span></b><b><span lang="EN-GB" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Rulers of Punjab during this period<a href="file:///G:/Dump%2029Oct14/Dad%20docs/Articles%20reviews%20etc/Sikh%20Rev%20Women%20article.docx#_edn7" name="_ednref7" title=""><span class="MsoEndnoteReference"><span class="MsoEndnoteReference"><b><span lang="EN-GB" style="font-size: 12pt;">[vii]</span></b></span></span></a></span></b></div>
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<span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">The power of the local rulers was absolute; more so due to the power struggle between Delhi and the invasions from north-west led by Nadir Shah (January to May 1739) and later by Ahmad Shah Durani (also known as Abdali). Delhi emperors Farrukh Siyar, Muhammad Shah (1719 – 1748) and later Alamgir II were weak while the same Turani family, loyal neither to Delhi nor to the invaders, ruled Panjab: Abdus Samad Khan (1713 – 26) who led the capture of Banda Singh Bahadur, his son Zakariya Khan (1726- 45), and grandson Yahia Khan (1745-47), and Mir Mannu (1748-53) son of Delhi Wazir Qamr-ud-din Khan (who was brother-in-law of Zakariya Khan). <br />
<br />In March 1752 when Mir Mannu was left on his own, he surrendered Lahore to Ahmad Shah Abdali. Later recovery of Panjab by the Moghuls was only symbolic. Complete chaos with no civil government continued with no respite for the people. It was during this period that the “rakhi system” or protectorates under which people paid money to mercenary bands became common. In this power vacuum, with people’s support, Khalsa “jathas” (groups), which formed into larger misls, gained in strength. Later, with the total defeat of the invaders by 1767, the foundation of a popular regime, the Khalsa Raj in which all were equal partners, was laid. <br />
<br />Those like Mir Mannu, used their absolute power to wreak havoc on the ordinary people. Despite hundreds brought in chains, tortured and slaughtered at Lahore daily, the spirit and resolve of the people seeking freedom from tyrannical rule grew stronger each day. These tortures and killings took place in public. Such was the cruelty inflicted by Mannu that his name passed into folklore, “Mannu is our sickle and we are his grass blades; as he cuts us, we grow many times more”. <br />
<br />Even a casual study of the history of Panjab during this critical period shows that the real sufferers behind the scenes were women. Backing the Khalsa warriors were the Sikh women who walked in the footsteps of Mai Bhag Kaur. Historians are unanimous in confirming that in terms of human endurance, this was one of the most remarkable periods in the history of humankind when men, women, young and old refused to give up their struggle for freedom despite extreme forms of torture in captivity. (Yet, India is still confused by the start of the war of “independence” !) <br />
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<span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Sikhs prevailed due, in no small measure, to the added human-power of their determined mothers, sisters and wives, who, in addition to their domestic roles, became equally good at the plough and the sword in the absence of their men freedom fighters in the battlefield. Sikh, Hindu and even Muslim women were also in danger for another reason. Heads of women – even Muslim women - with long hair were cut without discrimination by bounty hunters and presented as heads of “young Sikhs” to seek rewards! All suffer under evil and tyrannical regimes, regardless of religion or the guise of the rulers. <br />
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<span lang="EN-GB" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Sikh women in captivity with their young children, toiled and suffered. According to Giani Gian Singh<a href="file:///G:/Dump%2029Oct14/Dad%20docs/Articles%20reviews%20etc/Sikh%20Rev%20Women%20article.docx#_edn8" name="_ednref8" title=""><span class="MsoEndnoteReference"><span style="color: #333333;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-size: 12pt;">[viii]</span></span><!--[endif]--></span></span></a>, “They were put to grind corn in gaol. Many were given merciless lashings....Each one of detenus was given a maund-and-a-quarter grain to grind in a day. <span style="color: #333333;">Exhausted from thirst and hunger they [Sikh women] plied their stonemills....and they sang their Gurus’ hymns.....As their children, hungry and thirsty, wailed and writhed on the ground for a morsel the helpless prisoners in the clutches of the tyrants could do but little except solace them with their affection. Wearied from crying the children would at last go to sleep…” Children were sometimes “hacked to pieces in front of their mothers. The bits of flesh hung on strings were thrown around their necks like garlands. Wherever the Sikhs pray, the fortitude and heroism of those brave women is recalled with reverence.”<a href="https://www.blogger.com/null" name="2187826592073484339"></a> Gurdwara Shahid Ganj Singhania (opposite Shahid Ganj Bhai Taru Singh) is in remembrance of the Khalsa women and children martyrs.</span></span><span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">This was a people’s struggle for freedom from tyrannical rule. It was inspired by Guru Nanak’s egalitarian ideology, which treats all men and women, all religions and castes, as equal before One Creator Being. With their fighting power so enhanced, both, in numbers and in spirit, such an invincible people’s army, led by the Khalsa, was bound to be victorious over the forces of tyranny in the end. The more challenges they faced, the stronger they became. They resisted local oppression and they relieved the marauders from the north-west of their loot each time the latter returned with their spoils from Indian towns and countryside. They freed women and children from these raiders, otherwise to be sold as slaves in own countries. <br />
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<span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; font-size: 12.0pt;">For over 500 years before Guru Nanak Sahib, Islam had been the dominant influence. People copied the Islamic practice and women were hidden behind the “<i>parda</i>”, which the Guru rejected. Guru Amardas encouraged women to play an increasing role in the man dominated world, including full participation in religious matters. Women preachers were appointed by Guru ji. <o:p></o:p></span></div>
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<span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">There are many lessons to be learnt from the blood stained pages of 18<sup>th</sup> century Sikh history regarding organisational and gender equality issues. Today’s Sikh institutions in the hands of <i>sant samaj deras</i> (religious cults led by individuals) </span><span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; font-size: 12.0pt;">have not escaped the strong influence of Brahmanic social and gender biases in the Indian system. Chola wearing self proclaimed <i>sants</i> spread superstitious anti-Gurmat practices and attract large numbers of gullible women followers, otherwise denied equality in gurdwaras and in running Sikh affairs. Sikh women are sometimes excluded from doing religious <i>seva</i> in gurdwaras. There has been much controversy about Sikh women doing Kirtan (Gurbani singing) at Darbar Sahib. Yet, according to Bhai Ratan Singh Bhangu, young Jassa Singh Ahluwalia accompanied his Gursikh mother when she performed <i>Kirtan Chaunki</i> at Darbar Sahib during the period of Nawab Kapur Singh (about mid 18<sup>th</sup> century)<a href="file:///G:/Dump%2029Oct14/Dad%20docs/Articles%20reviews%20etc/Sikh%20Rev%20Women%20article.docx#_edn9" name="_ednref9" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-GB" style="color: #333333; font-size: 12pt;">[ix]</span></span><!--[endif]--></span></a>. <o:p></o:p></span></div>
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<span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; font-size: 12.0pt;">According to Prof Prabhjot Kaur, today’s woman is demanding equality with man 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” (“<i>Sabh parvare mahe sresht</i>”). So, “it is the man who is expected to follow the footsteps of the woman”! The qualities found in a “<i>sohagan</i>” need to be cultivated by all to win the Lord’s attention (<i>Nadar</i>),.regardless of the men/women bodies they occupy.<br />
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<a href="file:///G:/Dump%2029Oct14/Dad%20docs/Articles%20reviews%20etc/Sikh%20Rev%20Women%20article.docx#_ednref1" name="_edn1" title=""><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "Times New Roman","serif";"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-size: 10pt;">[i]</span></span><!--[endif]--></span></span></a><span lang="EN-GB" style="font-family: "Times New Roman","serif";"> </span><span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; mso-bidi-font-weight: bold; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Partly based on the author’s essay first published as souvenir booklet “<i>Gurdwara Shahid Ganj Singh Singhania, Lahore</i>”</span><span lang="EN-GB" style="font-family: "Times New Roman","serif";"><o:p></o:p></span></div>
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<a href="file:///G:/Dump%2029Oct14/Dad%20docs/Articles%20reviews%20etc/Sikh%20Rev%20Women%20article.docx#_ednref2" name="_edn2" title=""><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "Times New Roman","serif";"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-size: 10pt;">[ii]</span></span><!--[endif]--></span></span></a><span lang="EN-GB" style="font-family: "Times New Roman","serif";"> Hari Ram Gupta, </span><span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">“History of the Sikhs” Vol II, Delhi 1978, p.62</span><span lang="EN-GB" style="font-family: "Times New Roman","serif";"><o:p></o:p></span></div>
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<a href="file:///G:/Dump%2029Oct14/Dad%20docs/Articles%20reviews%20etc/Sikh%20Rev%20Women%20article.docx#_ednref3" name="_edn3" title=""><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "Times New Roman","serif"; font-size: 10.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-size: 10pt;">[iii]</span></span><!--[endif]--></span></span></a><span lang="EN-GB" style="font-family: "Times New Roman","serif"; font-size: 10.0pt;"> </span><i><span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Sabh parwaaray mahe saresht SGGS</span></i><span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"> 371</span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; font-size: 10.0pt;"><o:p></o:p></span></div>
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<a href="file:///G:/Dump%2029Oct14/Dad%20docs/Articles%20reviews%20etc/Sikh%20Rev%20Women%20article.docx#_ednref4" name="_edn4" title=""><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "Times New Roman","serif";"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-size: 10pt;">[iv]</span></span><!--[endif]--></span></span></a><span lang="EN-GB" style="font-family: "Times New Roman","serif";"> <span style="color: #333333;">A “<i>sohagan</i>” 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.</span><o:p></o:p></span></div>
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<a href="file:///G:/Dump%2029Oct14/Dad%20docs/Articles%20reviews%20etc/Sikh%20Rev%20Women%20article.docx#_ednref5" name="_edn5" title=""><span class="MsoEndnoteReference"><span lang="EN-GB"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;">[v]</span></span><!--[endif]--></span></span></a><span lang="EN-GB"> </span><span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Vaar Asa SGGS p 473</span></div>
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<a href="file:///G:/Dump%2029Oct14/Dad%20docs/Articles%20reviews%20etc/Sikh%20Rev%20Women%20article.docx#_ednref6" name="_edn6" title=""><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "Times New Roman","serif";"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-size: 10pt;">[vi]</span></span><!--[endif]--></span></span></a><span lang="EN-GB" style="font-family: "Times New Roman","serif";"> </span><span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">An excellent article by Prof. </span><span lang="EN-GB" style="color: #333333; font-family: "Times New Roman","serif";">Prabhjot Kaur in the Abstract of Sikh Studies reproduced on a cyber forum some years ago gave the impression that women are likely to have even greater advantage over men in the new age of science and technology which makes the masculine attributes less relevant to the question of gender equality.</span><span lang="EN-GB" style="font-family: "Times New Roman","serif";"><o:p></o:p></span></div>
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<a href="file:///G:/Dump%2029Oct14/Dad%20docs/Articles%20reviews%20etc/Sikh%20Rev%20Women%20article.docx#_ednref7" name="_edn7" title=""><span class="MsoEndnoteReference"><span lang="EN-GB"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-GB; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;">[vii]</span></span><!--[endif]--></span></span></a><span lang="EN-GB"> </span><span lang="EN-GB" style="font-family: "Times New Roman","serif";">Sources mainly Hari Ram Gupta, Harbans Singh, Satbir Singh and The Encyclopaedia of Sikhism PU</span><span lang="EN-GB">. </span></div>
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<a href="file:///G:/Dump%2029Oct14/Dad%20docs/Articles%20reviews%20etc/Sikh%20Rev%20Women%20article.docx#_ednref8" name="_edn8" title=""><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "Times New Roman","serif";"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-size: 10pt;">[viii]</span></span><!--[endif]--></span></span></a><span lang="EN-GB" style="font-family: "Times New Roman","serif";"> Giani Gian Singh quoted by Harbans Singh, The heritage of The Sikh, Manohar, New Delhi, 1994, p 122<o:p></o:p></span></div>
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<i><span lang="EN-GB" style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Suni Khalsay baho shaant bartai.” </span></i><span lang="EN-GB" style="font-family: "Times New Roman","serif"; font-size: 10.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"> Ratan Singh Bhangu's SGPC publication "Sri Guru Panth Parkash" 1994 p. 290</span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; font-size: 10.0pt;"><o:p></o:p></span></div>
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sewa ukhttp://www.blogger.com/profile/09303692858497738483noreply@blogger.com0tag:blogger.com,1999:blog-3768106678127081974.post-343927088437169212015-12-19T02:19:00.003-08:002020-05-14T00:08:33.119-07:00About Gurmukh Singh UK<div dir="ltr" style="text-align: left;" trbidi="on">
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Updated: 19 December 20015 </h2>
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<span style="line-height: 1.6em;">For one engaged in community service, there are queries about background and achievements.</span></div>
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Below is a summary from Eastern Media Group archives (updated with photos): </div>
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<strong><br /></strong><strong>About Gurmukh Singh:</strong></div>
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Gurmukh Singh <span style="line-height: 1.6em;">was born in India (11 September 1938 at Bhuj in Kutch) and received his school education in Malaysia. He arrived in the UK in 1960 and joined the Board of Trade (later Department of Trade and Industry) in December 1962. He achieved four promotions during a changing race relations </span>period,<span style="line-height: 1.6em;"> while retaining his full identity as a Sikh.</span></div>
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He held many high profile positions including departmental representation at European forums and the World Trade Organisation (ex-GATT) at First Secretary equivalent position. On promotion to a policy Principal, he served for 9 years and retired in June 1996 from the Aerospace Division of the Department of Trade and Industry.</div>
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Following retirement, he has devoted his full time to community service, supporting and advising many nationwide Sikh organisations, local representatives and Members of Parliament. Through his faith advisory services for many groups within the community, he has played a significant catalytic role in keeping UK Sikh affairs on an even keel, while promoting transparency in Sikh-Government interface. He is closely associated with the original open British Sikh Consultative Forum (BSCF) to bring diverse nationwide Sikh organisations around one table on major issues concerning UK Sikhs. As continuation of the open BSCF, he is serving by invitation as Member of the Board of Jathedars, Sikh Council UK. He is Chairperson of the Advisory Board of the Sikh Missionary Society UK</div>
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He writes extensively and has produced many publications including Sikh centennial souvenirs and a Sikh Australian publication about Vaisakhi, and numerous articles on topical issues affecting British Sikhs.</div>
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He has given frequent talks and media briefings. In recent years, he has interpreted Sikh scriptures in the context of 21st-century issues. The topics include environmental and the Earth Charter topics, Sikh religious view on ageing and care of the elderly, issues concerning advances in science, and many other educational and welfare topics.</div>
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He wrote a weekly column in The Sikh Times published by the Eastern Media Group, for a number of years, and now writes a weekly lead column in English "News & Views" in the UK's Panjab Times.</div>
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He is a member of the Institute of Chartered Secretaries and Administrators (ACIS), and Member of the Chartered Management Institute (MCMI).</div>
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Honours and awards:</div>
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Honoured
by the Canadian Sikhs with “Sirdar Kapoor Singh Khalsa Millennium Award"
in 2001 in recognition of his scholarly interpretation of Sikh ideology.<o:p></o:p></div>
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Honoured by the Gurmat Gian
Missionary College, Ludhiana, India, the Sikh Missionary Society UK and by
Jathedar of Sri Akal Takht Sahib for his services to the community.</div>
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Honoured with a Lifetime Achievement
Award at the first Guru Nanak Dev ji's Parkaash (birthday) Gurpurb event at the
UK Parliament organised by the All Parties Parliamentary Group for British
Sikhs, the Sikh Network and the Sikh Federation (UK).</div>
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<span id="yui_3_16_0_ym19_1_1477965061091_3990" style="-webkit-padding-start: 0px;">Appointed an Officer of the Order of
the British Empire in the 2016 New Year Honours.</span><o:p></o:p></div>
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<span id="yui_3_16_0_ym19_1_1477965061091_3993" style="-webkit-padding-start: 0px;">Honoured by the British
Community Honours Awards (BCHA) 2016 at the House of Lords for his work to
improve the welfare and integration of minority and ethnic communities.</span><o:p></o:p></div>
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Links:</div>
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http://www.sikhmissionarysociety.org/</div>
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(see under "Articles on Sikh Ideology & Identity"</div>
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http://www.panjabtimes.co.uk/category/editorial/news-and-views/</div>
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Below is an e-mail to the UK based cyber forum, Sikh News Discussion, from Sardar Kashmir Singh, General secretary of the British Sikh Federation:</div>
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To: sikh_news_discussion@yahoogroups.com; IHRO <ihro yahoogroups.com="yahoogroups.com"></ihro></div>
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Sent: Mon, 22 Nov 2010 21:03</div>
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Subject: [sikh_news_discussion] Brilliant Gurmukh Singh</div>
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WaheGuru Ji Ka Khalsa, WaheGuru Ji Ke Fateh</div>
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Sometimes people do not realise the tremendous ability of fellow Sikhs, who quietly go about their professional activities and provide sewa to the Sikh Qaum (Nation).</div>
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A review of Sardar Gurmukh Singh’s background shows many good features. The following are some summary points:-</div>
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1. He completed over 33 years service in the UK Government Department of Trade and Industry, covering 11 jobs through 4 grades to policy Principal.</div>
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2. Senior Director level Government Officers say he achieved a consistent high level of performance.</div>
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3. Government Dept leaders say that he produced high quality work over a wide range of issues, which also resulted in a good spirit in the teams that he led.</div>
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4. He was probably the first ethnic minority civil servant to represent the UK abroad when he led UK offical level discussions at Geneva.</div>
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5. He made a large number of presentations to the UK chambers of commerce, trade associations and export clubs.</div>
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6. Over his last 9 years of a brilliant career, he successfully managed complex budgets – DTI running costs (budget of over £300 million), capital (over £50 million), and a research and technology demonstration programme (£23 million) to within 1% of provision.</div>
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7. Following retirement , he has devoted his time to Sikh community service, supporting and advising many nationwide Sikh organisations, local representatives, and Members of Parliament.</div>
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8. He was honoured by Canadian Sikhs with Sirdar Kapoor Singh Khalsa Millenium Award in 2001 in recognition of his scholarly interpretation of Sikh ideology.</div>
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9. He was born on 11 September 1938 at Bhuj in Kutch, and received his school education in Malaysia. He arrived in the UK in 1960, and joined UK Government service in 1962.</div>
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What an amazing person in our midst.</div>
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Kashmir Singh LL.B, LL.M, C.Eng, Project Management NVQ; former member of statutory OFWAT water industry customer services committee for England and Wales, IEE Council</div>
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07721-507055</div>
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General Secretary, British Sikh Federation, PO Box 242, Wolverhampton, WV4 5DH, England, UK</div>
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<b>Additional information:</b></div>
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Family background is given by youngest brother Dya Singh of Australia in his article:</div>
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"A Sikh Diaspora Story" on this blog (May 2013). </div>
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Copy paste below URL:</div>
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http://sewauk.blogspot.co.uk/2013/05/a-sikh-diaspora-story.html</div>
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The range of hundreds of articles include Guru Nanak's Challenge to terrorism, Sikhism and ageing and Earth Charter and environmental topics. Over the years I have contributed to books by other authors, edited glossy Vaisakhi and Sikh centennial souvenirs, and written a publication covering the most challenging period in the 18th Century as, "Gurdwara Shaheed Ganj Singh Singhania, Lahore.".</div>
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Appreciation for long articles has come from scholars like Dr Sangat Singh - some years ago, he sent a most appreciative letter through the Sikh Missionary Society UK about my Autralian booklet, a long essay, "Vaisakhi 1699 The high Point of Sikhism".</div>
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Earlier comparative religious study books by S. Gurbachan Singh Sidhu were comprehensively edited by me at his request, and in <b>"Sikh Religion and Islam" </b>which I co-authored with him, I contributed the Sikh part and rewrote the whole book with the introduction and introductory paragraphs under each chapter to make it easier for the student to understand the essential differences. Editing of his "Challenge to Sikhism" took a similar approach.</div>
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I support Sikh charity and heritage organisations. <span style="font-family: "lucida grande" , "verdana" , sans-serif; line-height: 22.4px;">I</span> was invited to become the Patron of "Khalsa Aid", the international Sikh charity, in August 2013 for about 3 years.</div>
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I contributed part of the briefing material for "From Jawans to Generals: Loyal Allies, Proud Britons" exhibition launched by Prince Charles in 2oo2 at Wellington Arch, Hyde Park Corner, London. I have argued strongly for the retention and preservation of Sikh heritage artefacts in the UK.</div>
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The valedictory letter from the Department of Trade and Industry (DTI) below, gives some idea of the policy positions held. I was the first Sikh to represent United Kingdom at the World Trade Organisation (then called General Agreement on Tariffs and Trade - GATT).</div>
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Representing UK at the European Transonic Wind-tunnel Project </div>
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<span style="line-height: 20.8px; text-align: center;">Examples of </span>Departmental<span style="line-height: 20.8px; text-align: center;"> acknowledgements of contribution to Government consultations. </span></div>
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Environment Advisory Group</div>
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<a href="http://3.bp.blogspot.com/-D5Tg2yVILMw/VnRbznG6dVI/AAAAAAAABOo/7ghzD8saTOs/s1600/IMG_20151218_0008.jpg" imageanchor="1" style="clear: left; color: #999999; float: left; margin-bottom: 1em; margin-right: 1em; text-decoration: none;"><img border="0" height="640" src="https://3.bp.blogspot.com/-D5Tg2yVILMw/VnRbznG6dVI/AAAAAAAABOo/7ghzD8saTOs/s640/IMG_20151218_0008.jpg" style="border: 1px solid rgb(204, 204, 204); padding: 4px;" width="456" /></a></div>
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Sikh heritage items in the UK:</div>
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<a href="http://3.bp.blogspot.com/-o9efd3T5boo/VnSuWGS0gpI/AAAAAAAABP8/EYnBzsNjRhI/s1600/Heritage%2BInd%2BExp%2B180406.jpg" imageanchor="1" style="clear: left; color: #999999; float: left; margin-bottom: 1em; margin-right: 1em; text-decoration: none;"><img border="0" height="640" src="https://3.bp.blogspot.com/-o9efd3T5boo/VnSuWGS0gpI/AAAAAAAABP8/EYnBzsNjRhI/s640/Heritage%2BInd%2BExp%2B180406.jpg" style="border: 1px solid rgb(204, 204, 204); padding: 4px;" width="320" /></a></div>
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<span style="line-height: 20.8px;">Report in the Indian Express of 18 April 2006 </span></div>
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<b>Some other highlights:</b></div>
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<a href="http://1.bp.blogspot.com/-mAl6yms89Mo/VnRby2Xzj3I/AAAAAAAABOc/RZvtjNGuCtc/s1600/IMG_20151218_0001.jpg" imageanchor="1" style="clear: left; color: #999999; float: left; margin-bottom: 1em; margin-right: 1em; text-decoration: none;"><img border="0" height="640" src="https://1.bp.blogspot.com/-mAl6yms89Mo/VnRby2Xzj3I/AAAAAAAABOc/RZvtjNGuCtc/s640/IMG_20151218_0001.jpg" style="border: 1px solid rgb(204, 204, 204); padding: 4px;" width="448" /></a></div>
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About role in the Sikh Council UK<br />
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<a href="http://4.bp.blogspot.com/-T-UkINE0qE4/VnSso0aGTGI/AAAAAAAABPw/vE2ZqOELPSM/s1600/KA%2BRavi%2BGS%2Bflood2.jpg" imageanchor="1" style="color: #999999; text-decoration: none;"><img border="0" height="240" src="https://4.bp.blogspot.com/-T-UkINE0qE4/VnSso0aGTGI/AAAAAAAABPw/vE2ZqOELPSM/s320/KA%2BRavi%2BGS%2Bflood2.jpg" style="border: 1px solid rgb(204, 204, 204); padding: 4px;" width="320" /></a><br />
With Khalsa Aid Chief Executive, Ravi Singh after Somerset Floods.<br />
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<a href="http://4.bp.blogspot.com/-JxiCYV9BSWQ/VnSlPWlIH1I/AAAAAAAABPg/go3A_ri0hQ4/s1600/KA%2BLangar%2BAid%2B31015.JPG" imageanchor="1" style="color: #999999; text-decoration: none;"><img border="0" height="213" src="https://4.bp.blogspot.com/-JxiCYV9BSWQ/VnSlPWlIH1I/AAAAAAAABPg/go3A_ri0hQ4/s320/KA%2BLangar%2BAid%2B31015.JPG" style="border: 1px solid rgb(204, 204, 204); padding: 4px;" width="320" /></a><br />
Presentation to Khalsa Aid's, Langar Aid team<br />
(Langar, community kitchen, is the Sikh institution of providing food for all.)<br />
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<a href="http://1.bp.blogspot.com/-RMOQBEU3YQs/VmtU6eTx8zI/AAAAAAAABMA/zixwg77LAZc/s1600/KA%2BGS%2BRavi.JPG" imageanchor="1" style="color: #999999; margin-left: 1em; margin-right: 1em; text-align: center; text-decoration: none;"><img border="0" height="400" src="https://1.bp.blogspot.com/-RMOQBEU3YQs/VmtU6eTx8zI/AAAAAAAABMA/zixwg77LAZc/s400/KA%2BGS%2BRavi.JPG" style="border: 1px solid rgb(204, 204, 204); padding: 4px;" width="266" /></a><br />
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At Khalsa Aid annual reception 2015<br />
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Support for Sikh educational, music, charity & environmental organisations:<br />
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<a href="http://4.bp.blogspot.com/-MnZYRaXQSdM/UNmZ8U2sxII/AAAAAAAAApY/_WdfBt_pR1Y/s1600/GGMC%2BPresent.jpg" imageanchor="1" style="color: #999999; margin-left: 1em; margin-right: 1em; text-align: center; text-decoration: none;"><img border="0" height="240" src="https://4.bp.blogspot.com/-MnZYRaXQSdM/UNmZ8U2sxII/AAAAAAAAApY/_WdfBt_pR1Y/s320/GGMC%2BPresent.jpg" style="border: 1px solid rgb(204, 204, 204); padding: 4px;" width="320" /></a><br />
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Honoured at Gurmat Gian Missionary College, Ludhiana, Panjab.</div>
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GGMC a charity, training missionaries who work in rural areas.</div>
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Sikh Council UK meeting at the Sikh Missioanry Society UK<br />
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After a Sikh meeting with Ken Livingstone, Mayor of London.<br />
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At first Sikh radio at Slough.<br />
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Then Akal Takht Jathedar Joginder Singh Vedanti at the Sikh Missionary Society UK with Giani Gurbax Singh Gulshan.</div>
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With Lord Slim and late Lord King</div>
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<a href="http://4.bp.blogspot.com/-Vmog0vur-Fo/VDI_ox0CP2I/AAAAAAAABFo/S3lsjJum0sU/s1600/Lords%2BSuri%2BIJ%2Bwith%2BGS%2B120914.jpg" imageanchor="1" style="color: #999999; margin-left: 1em; margin-right: 1em; text-decoration: none;"><img border="0" height="213" src="https://4.bp.blogspot.com/-Vmog0vur-Fo/VDI_ox0CP2I/AAAAAAAABFo/S3lsjJum0sU/s320/Lords%2BSuri%2BIJ%2Bwith%2BGS%2B120914.jpg" style="border: 1px solid rgb(204, 204, 204); padding: 4px;" width="320" /></a></div>
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With the two Sikh Lords: Lord Suri left and Lord Singh right with their wives<br />
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<a href="http://4.bp.blogspot.com/-xgYHsCkiDsk/VnRj5-nCfDI/AAAAAAAABPQ/MGjJImd28yE/s1600/IMG_20151218_0005.jpg" imageanchor="1" style="color: #999999; text-decoration: none;"><img border="0" height="640" src="https://4.bp.blogspot.com/-xgYHsCkiDsk/VnRj5-nCfDI/AAAAAAAABPQ/MGjJImd28yE/s640/IMG_20151218_0005.jpg" style="border: 1px solid rgb(204, 204, 204); padding: 4px;" width="462" /></a><br />
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Sikh Manifesto 2015 </div>
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Honoured at Sikh Missionary Society UK</div>
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<a href="http://4.bp.blogspot.com/-psW_X5_YWmI/VmtUqEznUzI/AAAAAAAABL4/WRQ46xN6_YI/s1600/Gurbachan%2BS%2BSidhu.jpg" imageanchor="1" style="color: #999999; margin-left: 1em; margin-right: 1em; text-decoration: none;"><img border="0" src="https://4.bp.blogspot.com/-psW_X5_YWmI/VmtUqEznUzI/AAAAAAAABL4/WRQ46xN6_YI/s1600/Gurbachan%2BS%2BSidhu.jpg" style="border: 1px solid rgb(204, 204, 204); padding: 4px;" /></a></div>
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Late Sardar Gurbachan Singh Sidhu: Sikh education and charity work through Sikh Sewak Society in India. I worked closely with him for a number of years. Also Charity support for Guru Nanak Charitable Trust at Mullanpur, Dist. Ludhiana, Punjab.<br />
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<a href="http://3.bp.blogspot.com/-ZtryOQsgsuE/UoTUY9HjBiI/AAAAAAAAA8A/8JfQbD3YsDc/s1600/JAT%2BSiropa.jpg" imageanchor="1" style="color: #999999; margin-left: 1em; margin-right: 1em; text-decoration: none;"><img border="0" height="400" src="https://3.bp.blogspot.com/-ZtryOQsgsuE/UoTUY9HjBiI/AAAAAAAAA8A/8JfQbD3YsDc/s400/JAT%2BSiropa.jpg" style="border: 1px solid rgb(204, 204, 204); padding: 4px;" width="331" /></a></div>
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Honoured by Giani Gurbachan Singh, Jathedar Sri Akal Takht Sahib, Amritsar. </div>
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<a href="http://2.bp.blogspot.com/-X3XFDXZz4S4/UAaMmG-YofI/AAAAAAAAAMw/iPXVIGwmqPQ/s1600/Balbir%2BDS%2BGS.jpg" imageanchor="1" style="color: #999999; margin-left: 1em; margin-right: 1em; text-decoration: none;"><img border="0" height="199" src="https://2.bp.blogspot.com/-X3XFDXZz4S4/UAaMmG-YofI/AAAAAAAAAMw/iPXVIGwmqPQ/s320/Balbir%2BDS%2BGS.jpg" style="border: 1px solid rgb(204, 204, 204); padding: 4px;" width="320" /></a><br />
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Discussing environment issues with Punjab press & Sant Balbir Singh Seechewale of Sultanpur, in Jalandhar District<br />
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<a href="http://3.bp.blogspot.com/-Q9nVxWKH_GE/UAaMyUQrZaI/AAAAAAAAAM4/uT72p2JPGao/s1600/Babir%2B.jpg" imageanchor="1" style="color: #999999; margin-left: 1em; margin-right: 1em; text-decoration: none;"><img border="0" height="320" src="https://3.bp.blogspot.com/-Q9nVxWKH_GE/UAaMyUQrZaI/AAAAAAAAAM4/uT72p2JPGao/s320/Babir%2B.jpg" style="border: 1px solid rgb(204, 204, 204); padding: 4px;" width="216" /></a><br />
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Honoured by Sant Balbir Singh Seechewale (Environment).<br />
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<a href="http://1.bp.blogspot.com/-aiTjph1ZnQw/UMMmiR3w1oI/AAAAAAAAAlE/Ee8XSf-29Ow/s1600/Gravesend%2B6.JPG" imageanchor="1" style="color: #999999; margin-left: 1em; margin-right: 1em; text-align: center; text-decoration: none;"><img border="0" height="213" src="https://1.bp.blogspot.com/-aiTjph1ZnQw/UMMmiR3w1oI/AAAAAAAAAlE/Ee8XSf-29Ow/s320/Gravesend%2B6.JPG" style="border: 1px solid rgb(204, 204, 204); padding: 4px;" width="320" /></a><br />
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Educational seminar at Gravesend Gurdwara<br />
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Below photos by Amrik Singh Ahdan of Heston, UK.<br />
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Gurmukh Singh and his wife Harpal Kaur<br />
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sewa ukhttp://www.blogger.com/profile/09303692858497738483noreply@blogger.com0tag:blogger.com,1999:blog-3768106678127081974.post-32596143666738518212015-10-18T06:58:00.000-07:002015-12-19T02:40:26.996-08:00Guru Granth- Guru Panth & the Institution of Sri Akal Takht Sahib<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span lang="EN-AU" style="background: white; color: #252525; font-family: "times new roman" , "serif"; font-size: 14.0pt;">The Doctrine of Double Sovereignty:</span></b></div>
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<b><span lang="EN-AU" style="background: white; color: #252525; font-family: "times new roman" , "serif"; font-size: 14.0pt;"><br /></span></b> <span style="background-color: white; color: #252525; font-family: "times new roman" , serif;">Note: The background to the present discussion is the episode of “saadh” Gurmeet Ram Rahim Singh, who runs the so called “Dera Sacha Sauda”. It has started much controversy about the </span><b style="color: #252525; font-family: 'times new roman', serif;"><i>Institution</i></b><span style="background-color: white; color: #252525; font-family: "times new roman" , serif;"> of Sri Akal Takht Sahib itself. The saadh impersonated Guru Gobind Singh. Some Sikhs lost their lives in the clashes which followed. Like other dera heads in India, the saadh has political clout and backing. </span></div>
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<b><span lang="EN-AU" style="background: white; color: #252525; font-family: "times new roman" , "serif";">“We hereby place our impress of sovereignty upon both worlds, the seen and the unseen” (<i>Sikkeh zad bar har alam</i>) – State seal of the Khalsa led by Banda Singh Bahadur. <o:p></o:p></span></b></div>
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<span lang="EN-AU" style="background: white; color: #252525; font-family: "times new roman" , "serif";">“A man of religion must always owe his primary allegiance to Truth and morality, and he must never submit to the exclusive claim of the secular state to govern the bodies and minds of men... (Sirdar Kapur Singh, “The Golden Temple: Its Theo-Political Status”, published by Dharam Parchar Committee, 1998.)<o:p></o:p></span></div>
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<span lang="EN-AU" style="background: white; color: #252525; font-family: "times new roman" , "serif";">A government dealing with the Sikhs and seeking their allegiance, must accept own limitations. Sirdar Kapur Singh has stated two pre-conditions for dealing with the Sikhs: “(1) Sikhs must be approached and dealt with at state level as a collective group and entity. (2) They must be governed impersonally, that is through the rule of law and not by arbitrary will. ...The State, in practice, is the government, and the government is no more than a group in control of the government machinery.” That group must accept and respect the rights of other groups, including the Sikhs. <o:p></o:p></span></div>
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<span lang="EN-AU" style="background: white; color: #252525; font-family: "times new roman" , "serif";">The underlying principle of Double Sovereignty is derived from Guru Nanak Sahib’s egalitarian, freedom loving and asserting, revolutionary ideology. It needs to be understood in the context of Guru Granth – Guru Panth twin track approach to Sikh theo-political affairs and, why and how the position of the Institution of Sri Akal Takht Sahib is supreme in the Sikh tradition and psyche. <o:p></o:p></span></div>
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<span style="background-color: white; color: #252525; font-family: "times new roman" , serif;">The background to the present discussion is the episode of “saadh” Gurmeet Ram Rahim Singh, who runs the so called “Dera Sacha Sauda”. It has started much controversy about the </span><b style="color: #252525; font-family: 'times new roman', serif;"><i>Institution</i></b><span style="background-color: white; color: #252525; font-family: "times new roman" , serif;"> of Sri Akal Takht Sahib itself. The saadh impersonated Guru Gobind Singh. Some Sikhs lost their lives in the clashes which followed. Like other dera heads in India, the saadh has political clout and backing. </span><br />
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<span style="background-color: white; color: #252525; font-family: "times new roman" , serif;">Five jathedars, led by Jathedar, Sri Akal Takht Sahib, exonerated him without his personal appearance at the Takht to seek forgiveness and to accept “</span><i style="color: #252525; font-family: 'times new roman', serif;">tankhah</i><span style="background-color: white; color: #252525; font-family: "times new roman" , serif;">” (punishment). Some argue that he is not a Sikh and his appearance was not necessary. Either way, the decision by the jathedars makes little sense.</span></div>
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<span lang="EN-AU" style="background: white; color: #252525; font-family: "times new roman" , "serif";">Some see this as an opportunity to challenge the authority of the Institution itself; while, others have been active setting up splinter groups denying the authority of the Takht as an institution altogether. <o:p></o:p></span></div>
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<span lang="EN-AU" style="background: white; color: #252525; font-family: "times new roman" , "serif";">Perhaps a review of the underlying concept and principle behind the original establishment of Sri Akal Takht Sahib by Guru Hargobind Sahib, would help. <o:p></o:p></span></div>
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<span lang="EN-AU" style="background: white; color: #252525; font-family: "times new roman" , "serif";">According to the Doctrine of Double Sovereignty, men and women of religion, cannot be unconditional slaves of an unjust regime. They will resist such a regime. <o:p></o:p></span></div>
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<span lang="EN-AU" style="background: white; color: #252525; font-family: "times new roman" , "serif";">Founded on Guru Nanak Sahib’s revolutionary ideology by the 6<sup>th</sup> Nanak, Guru Hargobind, the Sikh Institution of Akal Takht Sahib is also an expression of Double Sovereignty. It stands for the <i>miri-piri</i> (temporal-spiritual) sovereignty of the Khalsa Panth. <o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif;">Guru Gobind Singh instituted the Guru Granth- Guru Khalsa Panth tradition replacing the Guru-in-Person with the collective Guru Khalsa Panth as in the Guru’s image (“<i>Khalsa Mero Roop hai khaas</i>”). <o:p></o:p></span></div>
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<span lang="EN-AU" style="background: white; color: #252525; font-family: "times new roman" , "serif";">The Five Takhts, including Sri Akal Takht Sahib, recognised by the Khalsa Panth, represent the Throne of the Guru Khalsa Panth. <o:p></o:p></span></div>
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<span lang="EN-AU" style="background: white; color: #252525; font-family: "times new roman" , "serif";">Geographically, and perhaps strategically during periods of conflict, these seats of miri-piri focus of the Khalsa, are located in different parts of the country; but they all represent the supreme authority of the Guru Khalsa Panth for the Sikhs worldwide. By Khalsa tradition and the Sikh Reht Maryada, Sri Akal Takht Sahib located at Amritsar is accepted as the main Takht, as the first amongst equals. <o:p></o:p></span></div>
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<span lang="EN-AU" style="background: white; color: #252525; font-family: "times new roman" , "serif";">So, why are the “spokesmen” at the Takhts, the “Jathedars”, being confused with the “Authority” of the Takhts which should be in the hands of Guru Khalsa Panth ? The reason behind this confusion is political, and its background needs to be understood. <o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif;">Let me start with a simple local level illustration. The Granthi of a Gurdwara is a highly respected person. Nevertheless, he or she, is not the same as the institution of the Gurdwara. Guru Granth Sahib and the “Gur Sangat” (referred to as such in the Sikh Reht Maryada) represent the twin Institution of the Gurdwara. Neither the Granthi, nor the parbandhaks (Gurdwara managers) can claim that authority. Only the Gur Sangat has the authority to collectively interpret and apply the Guru’s Word. The Sangat can select 5 Gursikhs, as the Panj Piaray to interpret and apply the Gurmat as per Sri Guru Granth Sahib i.e. Gurbani. The Granthi Singh, or the parbandhaks, may or may not be one of the Panj Piaray, who then represent the twin institution of Gur Sangat before Guru Granth Sahib.<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif;">A Jathedar of a Takht is not the same as the Institution of the Takht. “He can not issue <i>Hukamnamas</i> as per his whims of his will. He can issue the <i>Gurmattas</i> of the <i>Sarbat Khalsa</i> as the <i>Hukamnamas </i>of Akal Takht Sahib.” (Dr H S Dilgeer). There can be no doubt about that when we look at the background of the Institution of Sri Akal Takht Sahib.</span></div>
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<span lang="EN-AU" style="background: white; color: #252525; font-family: "times new roman" , "serif";">Our focus is the Institution of Sri Akal Takht Sahib, traditionally regarded as, “the highest seat of earthly authority of the Khalsa (the collective body of the Sikhs) and the place of the</span><span class="apple-converted-space"><span lang="EN-AU" style="background: white; color: #252525; font-family: "times new roman" , "serif"; mso-bidi-font-family: Arial;"> </span></span><i><span lang="EN-AU" style="background: white; color: #252525; font-family: "times new roman" , "serif";">jathedar</span></i><span lang="EN-AU" style="background: white; color: #252525; font-family: "times new roman" , "serif";">, the highest spokesman of the Sikhs.” where a “spokesperson” seeks instruction from the Khalsa Panth, and represents not his own will or choice, but the Will and wishes of the Guru Khalsa Panth. </span><span style="font-family: "times new roman" , serif;">Bhai Kahn Singh of Nabha’s <i>Mahan Kosh, </i>published in 1930, does not mention “<i>Jathedar </i>of Akal Takht Sahib”. </span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif;">Dr H S Dilgeer writes, “Akal Takht Sahib was revealed by Guru Hargobind Sahib on June 15,1606. ….Akal Takht Sahib belonged to <i>Waheguru </i>and it was the Almighty who could have created Akal Takht Sahib…. The caretaker of Akal Takht Sahib is not a monarch, nor is he like the President (as in the USA), nor is the Pontiff (like Catholic Pope). He is just a speaker, a spokesman, an attendant. He is not a dictator. He can not issue <i>Hukamnamas</i> as per his whims of his will. He can issue the <i>Gurmattas</i> of the <i>Sarbat Khalsa</i> as the <i>Hukamnamas </i>of Akal Takht Sahib.”(Dr Harjinder Singh Dilgeer’s essay “The so-called Jathedar of Akal Takhat Sahib” </span><span lang="EN-AU" style="background: white; font-family: "helvetica" , "sans-serif"; font-size: 10.0pt;"><a href="http://www.sikhmarg.com/english/akal.html">http://www.sikhmarg.com/english/akal.html</a></span><span lang="EN-AU"> )</span><span style="font-family: "times new roman" , serif;"><o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif;">From Bhai Gurdas and later Bhai Mani Singh, the early “caretakers” of Akal Takht Sahib, none were referred to as “Jathedar” “There were <i>Sarbat Khalsa</i> gatherings at Akal Takht Sahib, at least since 1726, but no reference is available as to who convened these gatherings. It is presumed that <i>Jathedars</i> of the Sikh army used to call these gatherings. Later, <i>Budha Dal</i> (the Sikh veterans) took over the charge of the shrines.” Dr Dilgeer mentions an interesting episode, “On October 12,1920, when some initiated Sikhs, belonging to so-called low castes, went to Akal Takht Sahib to offer an <i>Ardas</i> (prayer), the caretaker of Akal Takht Sahib and the <i>Granthis</i> slipped away. The gathering found the Takht Sahib unattended. A <i>Jatha</i> (band) of 25 Sikhs was selected to take care of Takht Sahib. Bhai Teja Singh Bhucher was appointed as the <i>Jathedar</i> of the <i>Jatha</i>. Bhai Teja Singh was to be the chief of the <i>Jatha</i> and not Akal Takht Sahib.” <o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif;">And so, it seems the title “Jathedar” came in vogue and was later exploited for political purposes. The Jathedar became the means for asserting outside political influence on Sikh affairs. “It was only on September 26, 1979, when <i>Jathedar</i> Jagdev Singh Talwandi and <i>Jathedar </i>Gurcharan Singh Tohra approached Akal Takht Sahib for settlement of the internal affairs of the Akali Dal, that the so called <i>Jathedar</i> of Akal Takht Sahib came to be known as some "extra special" entity.” One can only but agree with Dr Dilgeer that such a post is “in contradiction to the Sikh ideology…</span><span style="font-family: "times new roman" , serif;">the term <i>Jathedar</i> is a misnomer.”<o:p></o:p></span></div>
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<span lang="EN-AU" style="background: white; color: #252525; font-family: "times new roman" , "serif";">When the so called “Jathedars” of the Takhts of the Guru Khalsa, allow themselves to be influenced by the State or deras and cults, they forfeit their right to hold their positions as “spokesmen” of the Khalsa Panth. </span><i><span lang="EN-AU" style="background: white; color: #252525; font-family: "times new roman" , "serif"; font-size: 18.0pt;"><o:p></o:p></span></i></div>
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<span style="font-family: "times new roman" , serif;">Only Guru Khalsa Panth has the final authority to interpret the Guru’s Word in Sri Guru Granth Sahib, to seek and give guidance. Some, who say that we should be guided only by Guru Granth Sahib according to own interpretation, ignore the practical need for consistent interpretation and application of Gurbani to a changing world and new circumstances. <o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif;">Such a free for all will immensely damage the corporate (Panthic Jathebandi) aspect of Sikh living. <o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif;">We need to look at ways for ensuring that the Institution of Sri Akal Takht Sahib “revealed” by Guru Hargobind ji on 15 June, 1609, remains independent of vested interests and State influence. <o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif;">Let me </span><span lang="EN-AU" style="background: white; color: #252525; font-family: "times new roman" , "serif";">start with my own simple bias, most probably shared by millions of ordinary Sikhs around the word. </span><span style="font-family: "times new roman" , serif;">My personal belief in the <i>Institution</i> of Sri Akal Takht Sahib as a medium for the Sarbat Khalsa (Guru Panth), as well as the <i>location </i>of “<i>Sri Akal Bunga Sahib” </i> (the official name for Sri Akal Takht Sahib) <i>at Amritsar</i>, is spiritual, and remains firm. <o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif;">We reflect on the numerous sacrifices made for the <i>location</i> when we say in Ardaas, "<i>Sri Amritsar ji de ishnaan, chaunkian jhanday, bungay jugo jug attal, Dharam ka jaikar, bolo ji Waheguru.</i>" (The bath in the holy tank at Amritsar, the hymn singing parties, the flags and the hostels, abide from age to age, may righteous conduct reign supreme. Say “Wondrous Destroyer of Darkness”!) <o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif;"> From time to time the <i>bungay</i> will be occupied by political touts or even demolished, but they will be taken over and erected again. The <i>Institution</i> of Sri Akal Takht Sahib is accepted as supreme; but only when it is the Will and the Voice of Guru Khalsa Panth, not the will of some political office holders. How do we make it so, is the challenge before us. Scholars have suggested possible next steps. <o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif;">Present conflict between the will of the Khalsa Panth and the political appointees, has its own significance in that it provides an opportunity for urgently needed reforms. Not surprisingly, in today’s age of a shrinking global village, some sort of consensus is emerging about the selection process for appointing the office holders or <i>sewadars </i>at the Takhts. They can be given some suitable title, so far it is not misleading regarding their position as the speakers who convey the collective wishes of the Guru Khalsa Panth through consultation, including the calling of the Sarbat Khalsa on the most important issues. <o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif;">For Sarbat Khalsa, an upwards representational approach from local Sangat through, regional and national to international levels, is possible. Periodical assemblies of Sarbat Khalsa can be held. Dr Dilgeer suggests that the Sarbat Khalsa, “should be a gathering of representatives of all Sikh organizations and Sikh intellectuals who consider themselves as the subjects of, and owe their loyalty solely to, Akal Takht Sahib.” That is a thought which can be developed.<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif;">Electronic technology and information systems can make regular networking possible. The means are there, and, where there is a will, there is a way. <o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif;">Footnote: <i><b>The withdrawal on 16 October, 2015, of the Hukmnama exonerating the "asaadh" of Sirsa Dera Sacha Sauda, Gurmeet Ram Rahim Singh, of blasphemy over wearing of attire similar to Guru Gobind Singh Ji, issued earlier by the Akal Takhat Jathedar and four "High Priests", though placing the Jathedar and his august 'team' in very poor light, also highlights the persuasive power of the Guru Panth, represented by Sri Akal Takhat Sahib.</b></i> </span></div>
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<span style="font-family: "times new roman" , serif;">Gurmukh Singh<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif;">(Principal UK Civil Servant ret’d)<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif;">E-mail: sewauk2005@yahoo.co.uk </span><i><span lang="EN-AU" style="background: white; color: #252525; font-family: "times new roman" , "serif"; font-size: 18.0pt;"><o:p></o:p></span></i><br />
<span style="font-family: "times new roman" , serif;"><br /></span> <span style="font-family: "times new roman" , serif;">About the author, item on this blog at:</span><br />
<span style="background-color: white; color: #202020; font-family: "arial" , sans-serif; font-size: 13px; line-height: 18.2px;">http://sewauk.blogspot.co.uk/2012/09/about-author-self-promotion-etc.html</span></div>
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<b style="background-color: white; color: #333333; font-family: 'Times New Roman', serif; font-size: 13px; line-height: 20.8px;"><span style="font-family: inherit; line-height: 20.8px;">Please acknowledge quotations from this article.<span class="apple-converted-space"> </span></span><br style="font-family: Georgia, serif; line-height: 20.8px;" /><span style="font-family: inherit; line-height: 20.8px;">Articles may be published subject to prior approval by the author.</span></b></div>
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