."Nanak Lama": Gurdwara Patthar Sahib, Leh, Ladakh

Historical Gurdwara Patthar Sahib is located about 25 KM from Leh in the Ladakh region of Jammu and Kashmir. It was flooded by over 5 feet of water following the cloud burst (very heavy and sudden rain) on 5 Ausgust 2010.

View from top of hill.  According to local Budhists, a demon rolled down a large rock on Guru Nanak Sahib from this hill.


This Gurdwara Sahib, built and maintained by the Indian army, is historical and the background is that during his second journey (1515 to 1518) Guru Nanak Sahib stayed here in 1517 on return from Sumer Mountain. He travelled along the route from Nepal, Sikkim, Tibet and Yarkand to Leh and after discourses with local Budhists, came to be revered as Nanak Lama.

S. Baldev Singh Dhaliwal JP, South Australia, and I visited this Gurdwara Sahib on 22 September 2010, after travelling by road to Leh via Manali in Himachal Pardesh. We crossed passes over 13,000 feet. Heights of some passes:-. Rohtang Pass near Manali 13,044 feet, Baralacha La 16,042 feet, Lachlungla La 16,613 feet, Taklang La 17,582 feet (second highest pass in the world). The road over Khardung La pass beyond Leh at 18,380 feet, is the highest in the world.

Story of Gurdwara Patthar Sahib in English.

Sacred rock with imprint of Guru Nanak Sahib's head and back.

 

The "saakhi" told by the local people about the rock hurled down from a hilltop by a demon, is similar to that relating to Panja Sahib. Guru Sahib's head and body imprint is seen as a cavity in the stone which is now regarded as sacred due to its contact with Guru Ji's person. The Gurdwara was built and is managed by the Indian army. The flood damage has been repaired and the Gurdwara Sahib visited by hundreds of devotees of all religions, looks resplendent in this beautiful desert country, surrounded by high peaks.

Sacred rock can be seen in the background from the Darbar Hall
(The author discussing history of Guru Nanak Sahib's visit to Leh, Ladakh)

Nishan Sahib on hilltop from which the demon threw the rock.

(Army jawans with S. Baldev Singh JP, Australia, and the author)

History of Gurdwara Patthar Sahib in Gurmukhi.

Army jawans doing seva at Tapp Asthaan on a rise behind the main Gurdwara. 

 Army stone plaques in Langar Hall. There are dozens of such plaques on the walls of the hall.

This was a most memorable and challenging trip for younger brother Baldev Singh of Australia and me.  Our youngest brother, Dya Singh of Australia, was unable to join us this time.

Gurmukh Singh
E-mail: sewauk2005@yahoo.co.uk
Copyright: Gurmukh Singh
Material, including photos, may be used with acknowledgement.

OLD SIKH CHALLENGES IN THE NEW YEAR

With the arrival of the New Year, we also bring forward outstanding Sikh issues and concerns. This is the time to reflect whether, as a community, we have resolved some issues and made any progress on others.

As the Sikh community becomes more global, living in small remote communities at distant places, Sikh organisation (“jathebandi”) and central institutions are weakening. The latter have no clear strategy,  no effective communication nor control mechanisms.  Those holding high religious offices in Punjab are political stooges, incapable of interpreting Sikh ideology in the context of 21st Century issues and needs.

Challenges to Sikh identity and ideology e.g. the global challenge to Sikh turban, and the Sikh national Nanakshahi Calendar issue (which has now become a bit of a sad joke about shifting Gurpurab dates), spread of bogus deras and gurudoms, are just some of the many running sores to which there is no effective central response.

Regarding challenges to Sikh identity, in the absence of any timely advice or high profile action e.g. by lobbying governments and the United Nations, Sikhs have lost out on most fronts. Self-promoting individuals have taken over Sikh “representation”. Sikhs are still waiting to be counted as a distinct community in the UK. The current opposition behind the scenes by individuals to disrupt the working of the Sikh Council UK is another example of why we are failing in our corporate approach as a community.

Let me digress slightly before returning to the main theme. I write from South Australia after attending Guru Gobind Singh ji’s Parkaash Gupurab at the nearest and oldest Gurdwara in Adelaide. I compare the current Sikh position to that of over 20 years ago in this city. Then there were a few professional Sikhs, mainly from Malaysia, who held religious functions at one small Gurdwara. Now there are three gurdwaras run along different “maryadas”, and centred around certain groups or individuals. The old Gurdwara was moved to a new much larger site but is still run by the same core influential and affluent group. The Gurdwara remains user-friendly for non-Sikhs, and the management team takes interest in the image of the local Sikh community, but seem to have little interest in wider Australian or global Sikh affairs. To some extent, the same position is adopted by gurdwara managements in Sikh diaspora countries.

I mention the above because it is easier to study a smallish remote Sikh community like that of Adelaide, in order to understand wider global Sikh problems.

Therefore, while our central institutions are weakening and remain out-dated regarding their method of operation, the Sikh community is becoming more widespread. The need for global Sikh direction and unity through effective means of modern communication has been ignored for many years. One negative consequence is the total decentralisation of interpretation of Gurbani and Sikh personal and corporate “rehat” (i.e. way of life).

Panthic aims to promote Sikh corporate objectives and identity have come to a standstill. The milestone achievement of the House of Lords decision in the Mandla case, effectively recognised the Sikhs as a distinct people with own religion and socio-cultural tradition, identity and needs. Due to internal opposition by some, this legal recognition of Sikhs was not translated into the monitoring of the Sikhs as a distinct community in the UK, to be able to influence UK government policy in areas of equal opportunity, delivery of services and rights. Earlier efforts at national level unity have been frustrated by individual ambitions and factional divisions. The recent formation of the umbrella body, the Sikh Council UK, is a ray of hope in the New Year.

Sikh thinking needs to be guided by Gurbani as interpreted by Khalsa Panth. With the mushrooming of sant deras and bogus gurudoms, and the loss of the institution of Akal Takht Sahib to outside political interference, the process of interpreting Gurbani has been decentralised and is creating yet more divisions due to different “reht maryadas” (codes), encouraging bogus sant deras with spiritual heads and ritualism.

We have seen how the achievement of the Sikh national Nanakshahi Calendar as a global Sikh need, has been frustrated by the very institutions of SGPC and Akal Takht Sahib, which should have been promoting Sikh theo-political nationhood worldwide. These institutions are leaning towards “Bipran” (Brahmanic) practices when they should have been preaching and promoting one Sikh Reht Maryada and the Guru Granth-Guru Panth tradition.

An important UK achievement, which deserves wider publicity is the issue of guidelines relating to Sikh identity (kakaars and turban) which have been issued by the Equality and Human Rights Commission (EHRC) towards the end of last year. Many nationwide Sikh organisatons contributed in an exemplary manner to produce these guidelines.

As mentioned above, one consequence of the weakening of the institution of Akal Takht Sahib is that Sikhs in the diaspora have to increasingly rely on own centres for Gurbani research and interpretation through cyber networks. Let us hope that this would be a blessing in disguise to bring remote global Sikh communities together.

I conclude this articles with a positive musical note!
As and when I find time in my nomadic life,  I listen to "Raag Ratan", a set of recently released 31 sudh raags in Guru Granth Sahib, sung truly in the Anand mode of "Raag ratan parwar paryia(n) Sabad gavan aayia(n)", by bibia(n) of the Gurmat Gian Group of Gurmat Gian Missionary College, Ludhiana. This is a trend setting exemplary achievment by mother daughter jatha of Bibi Gurpreet Kaur and Bibi Keerat Kaur for Sikh ladies in the diaspora.

I have yet to find time to "review" this great gift to the nation using my limited knowledge of classical raags.  Nevertheless, this is a promise to Dr Manbir Singh, the Group motivator, which I shall keep.


Gurmukh Singh
Sewauk2005@yahoo.co.uk

Caste Discrimination in the UK - A Sikh View

Background:  From Caste Watch UK* press release:

Finding of Evidence confirmed by Independent research Commissioned by Government

Caste discrimination and harassment has not been explicitly covered by British discrimination legislation. However, the Equality Act 2010 includes the provision that, by order of a Minister, caste may be treated as an aspect of race. This research was commissioned to help inform the Government whether to exercise this power. The research sought to identify whether caste discrimination and harassment in relation to aspects covered by discrimination legislation (i.e. work, education and the supply of goods and services) exists in Britain. Evidence suggesting such discrimination and harassment was found. (Source: Government and Equalities Office, RESEARCH FINDINGS, No. 2011 / X).

In an e-mail Mr Davinder Prasad,General Secretary,CasteWatchUK wrote: “We welcome the eagerly awaited report Caste Discrimination and Harassment in Great Britain by Hilary Metcalf and Heather Rolfe published on 16 December 2010 by the National Institute for Economic and Social Research (NIESR). The findings of the report puts beyond reproach the work of our organization that has been actively campaigning since 2003 in creating awareness of Caste Based Discrimination occurring in Britain and seeking legal remedies.

It is refreshing to see responsible government committed to values of fairness, justice and equality in mandating the research to find ways to curtail the actions of Caste Oppressors through Law. The Equality Act 2010 was hailed as a land mark harmonising anti-discrimination legislation that embraced new discrimination strands and strengthened existing ones.

It is noteworthy that NIESR approached victims of caste discrimination as key stake holders and commissioned independent researchers to hear evidence at first hand. Caste has contributed to social paralysis and continues to exert a powerful influence in Britain upon the Asian Diaspora.”

Following article is based on the author’s response to Mr Davinder Prasad.

This is an historic achievement by Caste Watch UK.

Caste discrimination should not only be challenged by the law in every country, but, like slavery, made illegal by international law and eradicated altogether.

Guru Nanak Sahib started his revolutionary reform mission by refusing to wear the high caste “jeneu” (sacred thread) and rejected Varan Ashram Dharma, the main pillar of Snatan Hinduism, at the age of nine years.

Regrettably, but not surprisingly,  the study by Hilary Metcalf and Heather Rolfe at the National Institute of Economic and Social Research (NIESR) is basically flawed.  It glosses over the root cause of caste discrimination, which is firmly embedded in the Varan Ashram Dharma i.e. “sanatan”  or ancient Vedic system, one of the main pillars of Hinduism.

It is not true to say that (to quote from the report):  "The term ‘caste’ is used to identify a number of different concepts, notably, varna (a Hindu religious caste system), jati (an occupational caste system) and biradri (often referred to as a clan system). The examples of caste discrimination identified related to jati."

Comment: These are not different concepts but a hierarchical description of the same degrading Manuvadic caste system.

To quote from the report: "Caste awareness in Britain is concentrated amongst people with roots in the Indian sub-continent (who comprise five per cent of the [UK] population). It is not religion specific and is subscribed to by (and affects) members of any or no religion."

Comment: The first part is true but not the second part. 

The followers of all non-Hindu India based religions, being mainly converts from Hinduism took the caste practice with them, even when their new religions did not believe in caste, or even condemned caste unequivocally, like Sikhism.  Examples of such condemnation in Guru Granth Sahib are too numerous to be quoted here.

To repeat, the four “varans” are broad divisions of brahman, kshatrya (khatri), vais & shudra (or "ashoot" i.e. untouchables).  Each varan  has further divisions of work/social “jaat” and “paat” or “kul” (e.g. jaat Khatri & paat Kapoor).  There are further sub-divisions of gotras and bradris.  These are hierarchical and firmly rooted in the Varan Ashram Dharma (Hindu) religious system.

According to Rig Veda (X-10, 11 & 12), when the devtas divided the "Pursha" (universal being), then its mouth became brahman, arms khatri, thighs became vais and feet became the shudras (untouchables).  Accordingly the work was divided between these four varanas as: brahman to teach Vedas and do yags and religious rituals etc and to receive charity; kshatrya or khatri for armed defence, to rule and to give charity etc; vais, the main work-horses doing agriculture, trade and looking after animals; and shudra - our main topic - to serve the three above by doing the most menial and degrading jobs. 

Varans were also according to skin complexion i.e. colour segregation.  According to Vedic scholars brahman - fair, khatri - reddish , vais - yellowish, and shudra -darkish.    

Most regrettably, Mahatma Gandhi, instead of totally condemning and eradicating caste, was content by giving the so-called low caste a different label of "Hari jan", thus recognising and perpetuating low caste as part of Indian way of life. 

In recent years, the so called “low castes” have self inflicted some permanent damage to their own cause by creating new religions and sects identified with so called "low castes". Thus, they have become even more isolated.

To quote from the report: "Some religious groups are almost wholly from the lowest castes: Ravidassia, Valmiki, Ramdasis and Ambedkarite Buddhists. Christians with roots in the Indian sub-continent are also often assumed to be low caste."

I am not sure who "Ramdasis" are but the Ravidassia sect may be a reaction to the carry-over of the Hindu varan system amongst Sikhs.  Otherwise, Bhagat Ravidas sits amongst the galaxy of Sikh Gurus and Bhagats in Guru Granth Sahib, the Sikh holy Scripture.  

Let us eradicate caste based discrimination in all socio-religious and work spheres.  However,  we cannot ignore from whence it came.  To quote Prof. Gurtej Singh of Chandigarh: -  "Hinduism is a caste based faith built painstakingly around the firm belief in human inequality and the notions of purity and pollution that attach to individuals by birth. Its rituals are grounded in the proposition to afford unlimited privilege to the ‘higher’ castes to exploit the labour and persons of castes deemed inferior. It has a hierarchical system of exploitation built into religious practises and ends up in Brahmins exploiting all other castes. "

Sikhs respect the underlying truth of all religions, but no orthodox religious system can be spared if it does not meet the norms of a civilised egalitarian society.

*  Caste UK WatchPO Box 3685, Coventry, CV6 4WA Tel 0789 1058712 / 07751 668926 E-mail: info@castewatchuk.org www.castewatchuk.org

Gurmukh Singh

E-mail: sewauk2005@yahoo.co.uk

SIKH UNITY & MAAN MARYADA of SRI AKAL TAKHT SAHIB

Initiatives to bring diverse Sikh organisations and gurdwaras around one table are always welcome. They should be supported.

At working level, uniting Sikh diversity becomes practicable only when individual or “jathebandi” aspirations to “lead” are set aside, and real differences recognised and ring-fenced. Not understanding differences under the very large Panthic umbrella will almost certainly delay or even doom initiatives to unite. Whilst it is for jathebandis and ambitious individuals to exercise self-restraint in their desire to “lead” and to impose own interpretation of Sikh tradition, real differences need recognition.

One area is the question of interpreting Guru Granth and Guru Khalsa Panth twin track approach (symbolising piri-miri respectively) in the context of the status of (i.e. “maan-maryada”) of Sri Akal Takht Sahib. The “authority” of Sri Akal Takht Sahib flows from, and is not independent of, mainstream Guru Panth tradition.

Events in recent years have shown that one goal before Khalsa Panth is to ensure that the status of Sri Akal Takht Sahib as the voice of the collective body of Sarbatt Khalsa Panth is not eroded. The global Sikh community has seen divisions arising from the manner in which directives have been issued from this highest of Sikh institutions entrusted with the interpretation of Gurbani and Gurmat. The 18th Century mechanism of Sarbatt Khalsa has been eroded or even lost due partly to practical reasons as the Panth has expanded; and, also due to outside political ambition to control the Sikh decision making process. Whatever the real reasons, a large section of the global Sikh community is keen to see restoration of the maan-maryda of Sri Akal Takht Sahib as the voice of the Khalsa Panth when interpreting Gurbani guidance from which flows Sikh miri-piri (temporal- spiritual)whole-life tradition.

In the meantime, initiatives to unite Sikh organisations of different persuasions need to recognise the real differences and divisions which exist due to confusion about tracing the real “authority” behind the institution of Sri Akal Takht Sahib, to the collective will of Khalsa Panth. Open recognition of this problem will lead to a practicable approach to unity on other real issues which face us in the UK, in Europe and globally.

Longer term Sikh solution to the decision making process at Sri Akal Takht Sahib may be provided by internet and information technology e.g. through cyber forums supported by panels of Gursikh scholars.

However, in any healthy and diverse community such as the Sikhs, complete agreement on all ideological issues may not be possible and that should be accepted from the outset.


Gurmukh Singh
sewauk2005@yahoo.co.uk

Sikh Turban (Dastaar)

“Originally, I wore the turban for my religion. Then for my family. Now I wear it for myself” Ravi Singh, USA

“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, of the articles of the religion dating back over 500 years. Definitions have been clearly made by the gurus from time to time.” (Sydney Bidwell MP (Ealing-Southall speaking in the House of Commons on 28 January, 1975 ref. His book “The Turban Victory”.

For a Sikh, the dastaar (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. Of the numerous quotations, which are available, two are given below from writers who were with Guru Gobind Singh Ji. The third quotation is from the “Sikh Reht Maryada – The Code of Sikh Conduct & Conventions” approved by the Khalsa Panth. So far as the Sikhs are concerned, all other arguments based on culture and tradition are of secondary importance.

“Kangha dono wakt kar, paag chuneh kar baandh”
(Translation) Comb your (unshorn) hair twice a day and tie your turban neatly.
(Tanhkahnama of Bhai Nand Lal – a leading poet in Guru Gobind Singh’s court.)

“Joora sis kay madh baandhe(n), aor paag barhi baandhe(n)”
(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).
(Reht Naama Bhai Daya Singh – the first of the Panj Piarays – the Five Beloved Ones.)

“Huto Guru Sri Jaani Jaan, sabhi bidhee Guru leyee pehchaan…
Sehli topi sir dhare(n), daaseh naam kahai……
Ab Sikhan roop paltaiyay, tej dhari jim lakh tao pai…
Shatri roop sundar att laagay, kes sis sir bandhio paagay…”
(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.
(“Sr Guru Panth Prakash” by Bhai Ratan Singh Bhangu)

“For a Sikh, there is no restriction or requirement as to dress except that he [or she] must wear Kachhehra [a drawer type of garment] and turban. A Sikh woman may or may not tie a turban.” Panth approved “Sikh Reht Maryada – The Code of Sikh Conduct & Conventions”.

I was very much impressed when Dya Singh of Australia (who needs no introduction) first showed me the photograph of young dastaar-dhari, sabat-surat Ravi Singh with President George Bush, who had his friendly arm over Ravi’s shoulder. “Originally, I wore the turban for my religion. Then for my family. Now I wear it for myself” wrote Ravi Singh of USA. Born and raised as a Sikh American in Illinois, he graduated from Marmion Military Acadamey. He made history by becoming the first US cadet ever to graduate from a military academy with a turban. And read on! “He’s been an aide to the lieutenant governor & state treasurer of Illinois, a student body president, an NCAA Division I golf captain, a candidate for public office, a community activist, involved in two presidential campaigns, an international lecturer, and business entrepreneur.” And he has now written “Leadership by Turban – An American Story” which should be “must read” for all Sikh youth.

“Discovering your roots is the key to half your identity. The rest is up to you.” is Ravi’s experience.

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 vein, references by Sikh scholars to Samson and myths about the power of hair do sound quite ridiculous!

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.” (“The Turban and the Sword of The Sikh” by Dr Trilochan Singh). It matters not whether it was “One of the Commands of God to Moses was to wear turban…”

Also, in India, the turban was and continues to be, a symbol of royalty, being used in place of a crown. The Sikh dastaar makes the Sikh a sardaar (chief or lord). Without dastaar, a Sikh is not a sardaar, and no one addresses him so. The Sikh dastaar, worn neatly and with dignity, does combine and represent the miri-piri (temporal and spiritual) aspects of Sikhi (preferred instead of “Sikhism”). “In gareeb Sikhan ko dioon paatshahi” – I shall bestow royalty on these poor Sikhs was the Guru’s promise. And so, by replacing their servile topis (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.

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.

Sikh Turban ban in France

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” ("Turban and the French Law" SR Jan 2005), “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.”

According to Universal Declaration of Huamn Rights, “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…” (Article 18). The French passed a law, which contravenes a human right agreed at 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 dastaar “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.

Writes Dr M S Rahi, “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.”

Sikh youth today are looking for extrovert role models like Dya Singh of Australia and Ravi Singh of USA, who are proud of their Guru-given dastaar and Sikh identity. Over the years, hundreds of turban-wearing Sikhs around the world have succeeded and excelled in their chosen professions. The dastaar, as part of the sabat-surat sardaar 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 50 years.

Dastaar, as part of the Sikh identity is a gift of the Guru and should be accepted gratefully as such.

The 21st Century message for Sikh youth is:
“Leadership by Turban” is not a theory but a proven fact.

I started with a quotation from the a speech in the House of Commons, let me finish with one from the House of Lords:
“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.” Lord Avebury 5th October 1976 – Second Reading of the “Motor-cycle Crash-Helmets (Religious exemption) Bill”.


Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk
----------------------

© Copyright Gurmukh Singh
Please acknowledge quotations from this article
Articles may be published subject to prior approval by the author

Sikh Intelligentsia

The sleeping Kumbhkaran of the Sikhs

In Hindu mythology (the mainstay of Hinduism), the giant Kumbhkaran was the brother of the demon king Ravana. Like most giants, Kumbhkaran slept most of the time and it took the clamour of hundreds of drums, trumpeting of wild elephants etc. to rouse him from his slumber.

In the twentieth century, the Sikh intelligentsia collectively, has turned out to be the Kumbhkaran of the Sikhs, so far as Sikh religio-social adavancement as a disinct global community is concerned. In the field of academic and professional achievements, the Sikh community is one of the most progressive in the world. Indeed, in some countries like Australia, the general public assumption is that a reasonably well dressed Sikh (i.e. one who carries the Sikh identity) is either a doctor, engineer or some other well qualified professional.

Except for the very remote villages of Punjab - and there are not many of these left - it is unusual to come across a totally illiterate Sikh man or woman below the age of fifty. Sikhism does not appeal to blind faith but encourages research of Gurbani (Guru’s Word) for spiritual harmony and full participation in worldly activities. Such full participation is only possible through proper education and knowledge of world affairs. Freed from superstition and encouraged by the Sikh doctrine that creation is real (Aap saach, kia sabh saach i.e. He is True and so is His creation.), it is in the Sikh psyche to be participative and materially progressive. Dependence on others (e.g. you will rarely see a Sikh beggar) and illiteracy therefore do not sit comfortably with Sikh teachings. An opt out life style is rejected.

Unfortunately, the materialist aspect takes over if the spiritual aspect of the Guru’s teaching is ignored: that indulgence in worldly materialism alone forgetting the true purpose of this life is false and so is the pride that goes with material attainment. It is in that sense, when the transitional nature of this life is ignored and one forgets death, that this existence is compared to a "mountain of smoke" ("Eh jagg dhooay(n) ka pahaar"). It is in that sense that creation is false if life is wasted in falsehood and the life objective of oneness with The One is not achieved when the opportunity is here in this life, here and now.

Sikhism is more concerned with here and now than with hereafter. However, hereafter is frightening if here and now is ignored!
A high proportion of the Sikhs world-wide are well educated and doing well. Yet, the Sikh community remains disorganised and has not been able to secure the political and social representation it deserves. Educated and professional Sikhs bear a large part of the blame for this state of affairs. It is true that material success leads one away from participation in community matters which require devotion and sacrifice. Material success also leads one away from religion and matters spiritual, unless some personal misfortune, tragedy or revelation inspires one to question the purpose of life. However, while prosperity is an important contributory factor, it is not the main reason for Sikh intelligentsia’s apathy when it comes to participation in community matters.

Sardar Kapur Singh, in his Saachi Saakhi, which is a chronicle of political events leading to the partition of India and the misfortunes of the Sikhs in post-independence India, has shown clearly how educated Sikhs have allowed themselves to be marginalised.

Guru Gobind Singh alerted the Sikhs to the dangers of Brahmanical influence in no uncertain terms. However, Brahmanical proximity and continuous assault on Sikh doctrines through self-styled saants (saints) has ensured that Sikh leadership remained in the hands of those jathedars who support Vedic rituals in Sikh institutions and who support Brahmanical political take-over of India. Soon after the start of the reformist Singh Sabha Movement (formally established in 1873), Sikh intelligentsia were defeated by the Amritsar based retrogressive religious leadership more comfortable with Vedic ideology for selfish reasons. It is that leadership and ideology which, like a giant octopus, has our Takhts and Gurdwaras in its tentacles today. Indeed, Sikh universities, under the same influence, are adopting Vedic language and idiom for explaining Sikh teachings and history. This is one of the underlying reasons for the current ideological divide which has appeared between the Sikhs of Punjab and those living abroad in recent years.

Akali Jathedars, with few and outstanding exceptions, have been selfish and short-sighted individuals. They have certainly lacked the attributes, the courage and sacrifice of the Sikh Jathedars of the eighteenth century who established the Khalsa kingdom of Punjab in northern India in which Sikhs, Hindus and Muslims were equal partners. Leadership in the Sikh community has become a vocation and on the death of a leader, his position is openly offered to his heirs! It is not surprising that educated and professional Sikhs have been sidelined over the years.

But the first generation Sikh professionals and academics, concerned for their children, are hitting back. While the Gurdwaras remain mostly in the hands of businessmen or others attracted by Gurdwara funds, a large number of Sikh educational, cultural, service (sewa) and socio-political organisations have been formed world-wide. However, this trend is more in the nature of a highly segmented reaction to what is going on in the traditional Sikh institutions like Gurdwaras, than any co-ordinated effort to give a clear direction to the Sikh movement as a whole. Regrettably, some who have the education, the skills and lead positions have not encouraged professional level teamworking by bringing complementary talents together. Rather, they too, like the jathedars of Saachi Saakhi (S. Kapur Singh), have felt threatened by newcomers. They seem to have no exit strategy to hand over to the next generation.

So the question is if the Sikh Kumbhkaran, the Sikh intelligentsia, is finally beginning to wake up after one hundred years.

Educated Sikhs have been opting out of community affairs for far too long. By default, they have lost control of Sikh institutions and are themselves no longer in touch with their own heritage. Many are beginning to realise that their material achievements come to naught when, due to lack of any code of conduct or common family or community values, their children desert them completely. Indeed, many next generation young men and women, who are no longer under the same economic pressures as their elders, are beginning to reach back for their roots for spiritual continuity and security. A survey by the UK Policy Studies Institute showed that most young Sikhs, while not very clear about their own history and identity, nevertheless, would like to pass on Sikh values to their children.

The revived interest of the Sikh intelligentsia, manifesting itself in diverse and extrovert community activities, is an encouraging sign of a healthy and vibrant community. We need a common direction for our progressive and successful community on the basis of the underlying manstream Guru Granth - Guru Panth Sikh doctrine, and a sense of historical perspective and foresight.

Is another Sikh renaissance nigh? I would like to believe so.

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© Copyright Gurmukh Singh
Please acknowledge quotations from this article
Articles may be published subject to prior approval by the author
-------------------

Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk

Sikhism & Word Concepts

The psychology of language
(A theo-national viewpoint)

Was the foundation of Hindutva, resulting in the partition of the Indian sub-continent, laid down by the surreptitious introduction of Vedic terminology into the language of the Indian National Congress? In his Saachi Sakhi, late Sardar Kapur Singh thought so.

Let us first look into the question of language psychology.

“Wordpower is to the mind what horse-power is to a car.........In the mind we have words which take ideas and group them together to make them tangible and usable. Words are convenient packages. With the right word you may express a complicated idea that would be difficult to express without that word.” Says the well-known Edward De Bono in his introduction to “Word Power”.

I recall reading about an experiment reported in a science journal some years ago. A human child and a baby chimpanzee born at about the same time, were brought up together in the same environment. In the first six months the baby chimpanzee was well ahead in learning and doing things while the human child appeared to be content with making inarticulate sounds. However, things started changing quite dramatically once the human child started uttering and understanding words. Poor chimp ! If only it could speak.

It has long been established that we think in word patterns i.e. words act as triggers for certain thought patterns which have meaning for us and we act and behave accordingly. Words arouse feelings and add quality to emotions and passions which make up the common characteristics, the ethos of a community sharing the same language. Language and cultural values have a direct relationship as the second and third generation children of immigrant communities in the west are finding out. They are unable to associate themselves with their “root” cultures due to weakened language links.

The fact is that words cannot be translated accurately from one language to another as a truly bi-lingual person would confirm. It would be difficult to convey in another language the exact connotative meaning of many Punjabi words some of which would rouse immediate feeling or emotion in a Punjabi: words like darshan, nihal, sewa and barkat, or expressions like Karak kalejay mahen, Sarbat da bhala or Kurbaan jaon. Translations do not create the same thought patterns or rouse the same feelings and emotions. How could one possibly experience the original message of the Guru or experience the Punjabi romance of Hir-Ranjha or Mirza- Sahiba(n) in English? That is the reason for the great sensitivity which attaches to the question of language.

Western children of ethnic minority origins are finding it increasingly difficult to associate themselves with their “root” cultures, not necessarily because these children are living in the West, not because they speak English, not because they are bombarded with Western ideas through Western media, but because they no longer speak their cultural languages. They no longer experience the thought patterns of their immigrant parents which can convey to them the fullness of their own literature, classical music, poetry, humour, relationships and other cultural aspects.

As an example, the romance of Romeo and Juliet can only be understood and felt in English and the romance of Hir-Ranjha can only be fully appreciated in colloquial Punjabi. Punjabi children in the West who do not speak Punjabi have therefore lost an important cultural sense-ability. Children who still speak their ethnic languages are also more likely to appreciate their own cultural values. In fact, the bilingual types are better able to appreciate their own and the majority community’s cultures. It is these latter types who add to their own personal values most constructively. They bring about a healthy and evolutionary interaction of cultures without detracting from the ethos of any community.

We can now briefly return to Bharat Maata (Mother India), and how apparently such warm sentimental expressions sowed the seeds of division. At pages 70to 73 of his great work, Saachi Saakhi, Sardar Kapur Singh gives a researched account of how the Hindu majority leaders of the Indian National Congress started introducing Vedic terminology into the language of the national freedom movement. Leaders like Bal Gagadhar Tilak (who was succeeded by Mahatma Ghandi) were also very religious people. By design or by accident they carried their religious convictions and terminology into what was supposed to be a national level secular political arena.

The Hindu Goddess Kali (Kalika-Mata) was identified with Bharat-Mata (Mother India) at a time when the horrendous rituals and practices associated with Kali cults were receiving universal condemnation. “We have to save the rising generation from walking in false paths and to guide them into right ones.” (Lord Curzon speaking at Culcutta University in 1901.)

As was to be expected, the Muslims reacted almost immediately to such backdoor Hinduisation of the professed secularism of India and the National Congress. So did some Sikh intellectuals like the great scholar Bhai Kahn Singh Nabha who published his famous book “Ham Hindu Nahin” (We are not Hindus). The rest is now part of the history of India.

What about Punjab? The Punjabi language has evolved as the language of the Muslims and the Sikhs of Punjab. To my knowledge, no great work of Hindu literature has been written in Punjabi by a Punjabi Hindu. Unlike the Muslims and the Sikhs, even though Punjabi has always been spoken by Punjabi Hindus who probably number more than the Punjabi Sikhs, for communal reasons alone, they have not regarded Punjabi as their cultural language. As a result over ten million of them disowned Punjabi language in the census held in 1951. “It was a misrepresentation of colossal magnitude in Indian History.” (Hindu Sikh Conflict in Punjab- a report by non-Sikh Indians produced in December 1983). The creation of a mini-Punjab in 1965 after much agitation and the what followed was a direct consequence of betrayal by Punjabi Hindus of their mother tongue. The cultural impact of such estrangement from own language becomes apparent today: unlike Punjabi Hindus, Gujarati, Tamil and Bengali Hindus enjoy rich language based cultures.

However, languages, religions, communities, rich cultural varieties and skin shades do not divide. Political games do! The relationship between language and the cohesion and progress of a community is clear. It also explains why people are, quite rightly, so sensitive about their language rights in a multi-cultural society.

Let young Sikhs, parents and institutions ponder these issues. Punjabi language is our way of life and the common bond which keeps the community together. It is the way we think, behave and enjoy our cultural lives; it complements the study of the host national language by providing our children with the tools for cultural discernment. It makes the process of cross cultural interaction smoother without giving up what is our own.

Punjabi is the link between our present environment and our rich past - our roots. Only Punjabi language will convey to us Guru Nanak’s pain when he tried to explain to the vaid (doctor) "Karak kalejay mahe(n)".
Translation will not do.

End note: When writing the above, I am also conscious of the special effort which American and other converts to Sikhism (through inner conviction) make, to study original key Gurbani Word-concepts and experience Gurbani Kirtan (Sikh music) to Gurbani raag bases. Children born in Sikh families in the West are in the same position as these Sikhs who accept and adopt a Sikh way of life after deep study. They are the true Sikhs according to the Gurbani definition of Sikhism as "Sikhi sikhia Gur vichaar" (Sikhim is the study of the Guru's Teaching.)

The above discussion about the psychology of language, which is closely associated with culture, ethos and other characteristics of a "people" (qaum), would also have a bearing on the distinctive Sikh non-racial "ethnicity" as defined by the UK's House of Lords in the famous Mandla Case (1983).
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© Copyright Gurmukh Singh
Please acknowledge quotations from this article
Articles may be published subject to prior approval by the author
-------------------

Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk