by Baldev Singh

This write-up is prompted for the following reasons:

First, in the India Tribune (Chicago) of September 20, 2002 Niaranjan Shah asserted that Sikhs are Hindus. To support his claim he quoted Khushwant Singh’s writings and the Indian Constitution, which claims that Sikhs are Hindus. However, the editor ignored my rebuttal to this absurd claim (Indian Media and Minorities, SikhSpectrum, November 2003). Hindu intellectuals and media take delight in deriding Sikhs and Sikhism.¹ The Sikhs rancor in the eyes of Hindu elite as they remind them of their humiliating past, from the time of the expedition of Mohammad Bin Qasim to Sindh in 710 to the departure of the British from India in 1947.

The Hindu elite have become masters of manipulation, deception and hypocrisy. To hide their pain and sense of shame, they console and entertain themselves by ridiculing Sikhs and other minorities. In contrast to the degrading and humiliating history of the Hindus, the history of Sikhs is a saga of sacrifices to uphold the principles of Nanakian philosophy of universal humanism.

Unlike the Hindu elite who used to prostrate before the mighty Mughals and sing paeans eeshvro va dilishvro va, (The emperor of Delhi is as great as God), ² the Sikhs fought against both the tyranny of caste ideology and the oppression of Muslim rulers. With dogged determination and firm faith in the sovereignty³ bestowed upon them by the tenth Nanak, Guru Gobind Singh, they succeeded in defeating the combined forces of caste ideology and the mighty Mughals and established the Khalsa (Sikh) rule over a vast tract of Northwestern India.⁴

Second, in his interview with J. S. Tiwana, Khushwant Singh made some outrageous statements: “Sikh are kesadhari-Hindus. Their religious source is Hinduism. Sikhism is a tradition developed within Hinduism. Guru Granth Sahib reflects Vedantic philosophy and Japji is based on the Upanishads. Unity of God and casteless society etc. was also preached by other Vaisnava Bhagats.”

“But in your earlier works you had stated that Sikhism is a blend of Hinduism and Sufism,” countered Tiwana. “Yes, McLeod’s works did change my thinking.⁵ A scholar must keep his mind open,” replied Singh.

However, when someone calls a Sikh a kesadhari-Hindu, he is ever ready to unseath his sword to avenge the insult.⁶ On the other hand the editor of an international Sikh publication, the Sikh Review – Saran Singh – devoted the entire Feburary 2003 issue to the writings of Khushwant Singh to project and promote him as a great Sikh scholar. Moreover, Saran Singh trampled over journalistic ethics by publishing the sanitized version of Tiwana’s interview by removing the outrageous statement "Sikh are kesadhari-Hindus."⁷ The man who calls Sikhs as kesadhari-Hindus is being promoted as a great Sikh scholar! This creates confusion in the minds of ordinary Sikhs!

Third, there are too many “me too writers / scholars” nowadays whose knowledge of Sikhism is limited to what they have learned on their grandparents knees, from their favorite Sant / Babas and Janmsakhis. And such writers / scholars also rely on Khushwant Singh’s writings on Sikhism. Under these circumstances it is urgent and desirable that Khushwnat Singh’s statements in his interview with Tiwana are tested on the touchstone of Aad Guru Granth Sahib, which is the only authentic source of the Sikh faith.

To understand Khushwant Singh’s current views about Sikhism, it is important to first know his background. He is probably the most well-known and popular journalist in India. So whatever he writes, whether right or wrong and fact or fiction is published. When he was the editor of the Illustrated Weekly of India, he startled a Hindi writer by asserting that his mother tongue is English. Little did the naïve Hindi writer realize that Khushwant Singh is the son of Sir Sobha Singh? He was educated in the English medium. He studied law in England and practiced law for few years in the Lahore Court. However, his heart was in some place else – in journalism. He has been working as a journalist since 1951.

In his earlier days Singh was a bold and straightforward guy who didn’t hesitate speaking the truth. It was Khushwant Singh who used to arrange Master Tara Singh’ press conferences with foreign journalists. However, in the 1960s he underwent a change and while trying to please politicians lost his sense of objectivity. During the Emergency imposed by Indra Gandhi (1975), he was not only her strongest supporter but also used to serenade her son Sanjay and his wife Menaka, whom he regarded as his orally adopted daughter (munh boli dhi). Later he wrote a book with juicy tales about the Gandhi family including Menaka. Outraged Menaka took him to the court to stop the publication of the book.

During the Government sponsored murder and rape of Sikhs, and the looting and burning of their properties after the assassination of Indra Gandhi, Khushwant Singh saved himself by hiding in the Swedish Embassy, and he described the events as a pogrom. Khushwant Singh, who considers English as his mother tongue, later changed pogrom to “riot.” In his columns he frequently extols the virtues of Mahatma Gandhi – peace and nonviolence. However, he had no compunction in travelling all over Punjab with KPS Gill – a sadistic killer -- exhorting police officials to kill “the bastards.”

They stopped at the dera of Baba Thakar Singh of Dadami Taksal to seek his blessing. At a press conference he vigorously defended the extra-judicial killing of Sikhs by saying “police had no option but to take law into their own hands.” Reacting to this abomination Col. Partap Singh remarked,

“Khushwant Singh’s behavior is reminiscent of the 58 Jews holding senior jobs in the Nazi regime who gave approval to Hitler’s policy of extermination of Jews. The Jewish community remembers them as Judean rats.” And he reminded Khushawant Singh that the UN General Assembly, in its resolution adopted in December 1989, had sought to stop this type of extra-judicial executions.⁸

T hat Guru Nanak is the founder of Sikh philosophy (Sikhi) is confirmed in the following verses.

What teachings can be imparted to those who have been taught by Guru Nanak. AGGS, M 2, p150.

The people of the world say that Nanak, the Controller (Nath) of the world has promulgated a philosophy of the highest order that has changed the course of Ganges*.
AGGS, Sattay Doom, p 967.

(* It means that Guru Nanak’s philosophy challenged many religious concepts and beliefs, and social, political and economic systems of his time.)

Nanak the person speaks of the goodness of God, Who is inherent in the Word.
AGGS, M 4, p 494.

Nanak the person, the Guru, an image of the Formless One, has appeared in the world as light in darkness to dispel the ignorance of the whole world with Divine wisdom.
AGGS, M5, p1387.

God entrusted Guru Nanak with the treasure of “Divine love” for distribution to all, and never asked for the account.
AGGS, M 5, p 612.

Through Guru’s advice one receives Divine grace and falls in love with God. When God showed kindness to Guru Nanak, he saw the “Immaculate One without lineage” in everyone.
AGGS, M 5, p 612.

Those who have heard and accepted Guru Nanak’s teachings, don’t fall into the womb of ‘falsehood and ignorance’.
AGGS, M 5, p 612.

Nanak, the true Guru, is the greatest of all, who protects my honor.
AGGS, M5, p 750.

Finally, the claim that Sikh Gurus were Hindu reformers by people like Khushwant Singh is absurd, and a disingenuous attempt to distort Sikhism. How could Sikh Gurus who rejected Hinduism be called Hindu reformers?

When Shaikh Braham asked Guru Nanank, “Are you a Hindu or a Muslim?” “I will be telling a lie if I say that I am a Hindu but I am also not a Muslim,” replied Guru Nanak.²⁹ In the following hymn addressed to Bhagat Kabir, Guru Arjan Dev made it abundantly clear that they were neither Hindus nor Muslims.

Neither we fast like Hindus, nor observe Ramdan like Muslims. We dwell only on the One, Who protects everyone. We don’t follow the Hindu or Muslim religion. We dwell on the One, Whom Hindus call Gusani* and Muslims call Allah.

Neither we go on a pilgrimage to Mecca, nor to sacred Hindu centers. We serve only the One, not anyone else.

Neither we follow the Hindu worship or the Muslim prayer. We meditate on the Formless One. We are neither Hindus nor Muslims. Our bodies and breaths belong to the Almighty God, Whom people call Allah or Ram. Kabir makes it very clear that by the guidance of Guru I have found my Lord.
AGGS, M 5, p 1136.

* Gusani means Lord of the Earth.

How did Khushwant Singh become an expert on Sikhism?

From the Gurbani verses often quoted in Khushwant Singh’s columns, it is quite evident that he has not studied AGGS seriously. His interpretation is usually literal and invariably wrong. He was a member of a team consisting of Dr. Gopal Singh, Dr. Trilochan Singh, Bawa Harkishan Singh and Kapur Singh, which translated selected portions of AGGS for UNESCO. I think Khushwant Singh was invited for his mastery of the English language, not for his knowledge and understanding of AGGS.

He is well known for his two volumes of History of Sikhs, though he has also authored several other books on Sikhism. Khushwant Singh’s thinking about Sikhism has almost undergone 180 degree change from his earliest writing to the more recent ones.³² In 1963, he recorded in his History of Sikhs that Nanak not only founded a new religion and started a new pattern of living, he also set in motion an agrarian movement whose impact was felt all over the country.³³

In 1984, he wrote in the Punjab Story, “Being himself a Hindu was at the same time concerned with reforming Hinduism. But as the years went by and his message caught on among the masses, he decided to give his teachings permanency through a sect of his own sect.”³⁴

In 1991, in the Illustrated Weekly he stated: “Sikhism is an offshoot of Hinduism and is only distinguished from it by is external symbols of the Khalsa. The theology is entirely Hindu. Almost nine tenths of Guru Granth Sahib, composed largely by Guru Arjan is in fact Vedanta, and the essence of all you read in the Upanishads and the Gita.”³⁵ Similarly, in an entry in the Encyclopaedia Britanica (15th ed. Vol. 27) authored by him he observed, “Sikhism was historical development of the Hindu Vaisnava bhaktii movement – a devotional movement among the followers of god Vishnu – that began in the Tamil Country and was introduced to the North by Ramanuja.”

I will leave up to historians to judge Khushwant Singh’s credentials as a historian and the quality of his works as source of Sikh history and Sikhism! However, I have no hesitation in stating that his History of Sikhs fails to give a clear picture of Sikh philosophy, its purpose and its accomplishments. On the other hand after reading his works, a serious student of Sikhism realizes the superfluous nature of Khushwant Singh’s understanding of Sikhism and his unprofessional and ugly attempt to distort Sikhism to advance his personal agenda.

A rejoinder to one of Khushwant Singh’s article is reproduced hereunder so that the readers can draw their own conclusions about his credentials as a Sikh scholar. In 1979, Khushwant Singh wrote the article Sikhs Elect their Mini-Lok Sabha in his fortnightly, New Delhi of April 16. This 3-4-page article contained many erroneous statements, misquoted adages, derogatory language and misinterpretations, but by chance it came to the notice of Professor Hazara Singh, Head, Department of Journalism, Punjab Agriculture University, Ludhiana.

Professor Hazara Singh sent a point-by-point rebuttal to Khushwant Singh. Khushwant Singh acknowledged his mistakes, however, refused to publish the rebuttal on the pretext that his was a casual write-up. Fortunately, Professor Hazarar Singh published both Khushwant Singh’ article and his rejoinder in the October issue of the Sikh Review of 1979. For the sake of brevity only the rejoinder is reproduced below.

Incorrect statements

i) The five Takhats are Akal Takhat Amritsar; Patna; Kesh Garh, Anadpur; Damdama, Talwandi Sabo and Hazur Sahib (Nanded) according to their historical order. Fatehgarh is not one of them.

ii) The State Legislature which passed the The Sikh Gurdwara Act (No. VIII, 1925) was called Punjab Legislative Council and not Punjab Legislative Assembly.

iii) The demarcation of Punjab on linguistic basis was announced in 1965, after the Indo-Pakistan conflict and not in 1964. The re-demarcated Punjab, wrongly quoted by many as Punjabi Suba (state), was not exclusively achieved as result of the agitation launched by Akali Dal.

After the repulsion of the attack by the Indian Army and threat posed by Pakistan Armored Corps to cut across the Khem Karan border in September 1965, there had been a thinking in New Delhi to have Indian forces retreated up to Beas and fight back Pakistan from that strategic position.

The Sikh officers pointed out that the surrender of Darbar Sahib, Amritsar to Pakistan would demoralize the Sikh soldiers and might result in a greater debacle at other fronts. It was Sikh peasantry of Amritsar, which helped maintain the supply line of disorganized Indian Defense Forces. It was reported to New Delhi that the Sikh women were playing a vital role in the struggle for survival by cooking meals for the army; VIPs from Delhi came incognito to verify that and went away convinced that the Sikhs would get what they had been agitating for. Khushwant Singh was at Los Angles then contemplating the draft of a communication, which he posted to President Ayub Khan from Hong Kong. The contempt with which his epistle was treated deserves to be extended to this contribution also.

iv) Khushwant Singh may like to ascertain whether Bakhshi Gopi Chand, father of Master Tara Singh was a Brahmin or a Khatri.

v) It was not Guru Ram Das, Nanak IV, who acquired the site of the present city of Amritsar. “In the time of Guru Amar Das, a site, about twenty-five miles from Goindwal was purchased. Bhai Jetha (who later was consecrated as Guru Ram Das) was sent there by the Guru. He built himself a small hut and started digging the tank. This is how the modern city of Amritsar began.” (Harbans Singh and Lal Mani Joshi, An Introduction to Indian Religions, Punjabi University, Patiala, May 1973, P 220.)

vi) It is incorrect that after the annexation of the Sikh kingdom (Punjab) by the British in 1849, the English rulers won over the Sikh soldiery by taking them in the company’s forces and further rewarded them for their support during the Mutiny of 1857 by granting large tracts of land and privileges in the services.

“The Sikh assistance to the British has been misunderstood. In fact by and large the people in Punjab viewed the British Government with distrust and resentment. Disarming the entire Punjabi population had left them bereft of the means of self-defense. Many of the Sikh dignitaries who had taken part in fighting against the British were languishing in prison; many others were living under humiliating conditions. The lands of Jagirdars had been considerably cut down. The Khalsa Army having been disbanded, a large number of the erstwhile soldiers had been driven to the plough.” (Fauja Singh, Who is Who – Punjab Freedom Fighters, Vol. I, Punjabi University Patiala, February 1972, p xii.)

The grant of large tracts of land to the Sikhs in the canal areas is a mere fancy. Solitary cases do not make a rule, but the land could be allotted to the peasantry only, which happened to be Sikh predominantly. An educationally backward peasantry could not be extended any privileges in the services, though that favor might have been bestowed on the offsprings of Nawabs, Rai Bahadurs and Sardards. No government takes into its services the soldiers of the once enemy ranks. Neither East India Company absorbed the Sikh soldiery, nor the National Government headed by Jawahar Lala Nehru reinstated the INA personnel, however patriotic they had been.

Misquoted adages

“Scratch a Sikh and you will find an Akali beneath the skin, though requires to be corroborated, yet is akin to the observation ‘Take any Janta Dal leader, and you will trace his origin to Congress’.” Akali Dal has been the pride of Congress. Appreciating their non-violent struggle for the liberation of the Sikh Gurdwaras from the hereditary Mahants, Mahatma Gandhi issued an appeal saying:

“The work is not solely of Sikhs, everybody should share it. He also lauded the success of the campaign as ‘First decisive battle for India’s freedom’.”

“He who rules the temples, rules the congregation” had neither been exclusively true before 1947, or thereafter. In 1946 general election, in spite of the communal electorate the Congress bagged 10 seats of the Punjab Legislative Assembly out of 31 meant for Sikhs. All the three seats from Ludhiana District went to Congress. Sardar Partap Singh Kairon, Chief Minster Punjab (January 1956 to June 1964) and Giani Zail Singh, Chief Minster (March 1927 to April 1977) did not capture power by ruling the congregation through their seats in S.G.P.C.

Both the adages fail to carry convictions.

Derogatory language After the partition of India in 1947, half of the Sikh community was not reduced to beggary as claimed by Khushwant Singh. They were uprooted and thus became homeless. They never begged. He, who calls that struggle for existence as beggary, neither understands the Sikh philosophy, nor the Sikh character.

Sikh jats versus urbanite Sikhs

To describe the Akali politics as dominance of Sikh Jats is neither correct nor convincing. It is the same old game, which the commercial interests had been playing against the working classes. Khushwant Singh has himself admitted that Master Tara Singh had been dominating the Akali politics for about four decades, in spite of his being a Bhapa, too long a period to be allowed to any leader. He was not ousted by a Bajwa jat, Sant Fateh Singh, but lost utility with the passage of time and was reminded by a Congressite Sikh Darshan Singh Pheruman, by fasting unto death, that a pledge once taken should not be left unaccomplished according to the Sikh faith. He who breaks a vow loses the faith of the people and is thrown out.

Neither a non-Jat, Ramgarhia Zail Singh was ousted by a jat Parkash Singh Badal from the Chief Ministership of Punjab. In June 1977, the Congress lost elections to the Janta Party and thus Parkash Singh replaced Zail Singh. The Sikh Ministers, Swarn Singh and Gurdial Singh Dhillon in the Union Cabinet (1952-1977) were not the nominees of the Akali Dal. Hukam Singh, Speaker, Lok Sabha (1962-1967) is not a Sikh jat. The second Sikh Minister in the Morarji Government (1977-1979), Dhanna Singh Gulshan, who has not been mentioned in his analysis, is not a Sikh jat.

I am neither an Akali nor a Sikh jat. Analysis by Khushwant Singh fails to convince every right-thinking person. It has been a tragedy of India’s struggle for freedom that a nationalist of the standing of Mohammad Ali Jinah was rendered a rabid communalist and the Akali Party, which is the product of the traditions of secularism, socialism, and democracy has been made a bad partner of Jan Sangh.

The Sikhs Elect Their Mini-Lok Sabha contains incorrect statements, indulges into subjective analysis of the situation, offends the Sikh character and ends in confusion rather than any elucidation.

Conclusion

The discussion on Khushwant Singh’s views about Sikhism in this article unequivocally demonstrates that his utterances or writings are nothing more than a shear false propaganda of a tabloid journalist to advance his own agenda. Khuswant Singh is no different than his father. While hundreds of Sikhs kissed the gallows, hundreds were exiled to the isles of black waters and hundreds courted martyrdom in the Gurdwara Liberation Movement, Gadhar movement and Jallianwala Bagh to liberate India from the British yoke, Khuswant’s father, Sobha Singh became Sir Sobha Singh enriching himself and his progeny. Khuswant Singh is no different from Hindus who used to regard Mulim rulers as incarnation of God.²

NOTES & REFERENCES

¹ Since 1947 when the Hindus became the masters of the so-called world’s biggest democracy, they Have declared Sikhs as Hindus in the Indian Constitution and imposed Hindu Code Bill on them. Sikhism and Sikh history have been distorted and subverted in high school text books prepared by National Council on Education, Research and Training (NCERT) The Indian army looted and burned the Sikh Reference Library during army assault on the Darbar Sahib (Golden Temple) complex. The Sikh literature does not belong only to the Sikhs, it is the heritage of mankind.

Civilized people are still studying Dead Sea Scrolls and other ancient writings like ones in the Egyptian Pyramids and Babylonian ruins. Not a single Hindu sage or intellectual or academician has ever uttered a word against the injustices meted out the Sikhs since 1947.

Recently, Kuldip Nayar, a pretender posing as friend of the Sikhs asked rhetorically, “Nanavati Commission should have investigated, when the Indian Constitution says Sikhs are Hindus then why were they targeted as a community after Indra Gandhi’s assassination (Ajit, Nov. 5, 2003)?” How absurd and insensitive one can be? An honest man would say why any Indian citizen would have been targeted? And why Sikhs who are screaming loudly since 1950 that they are not Hindus, be considered Hindus in the Indian Constitution?

² Narang. G. C. Transformation of Sikhism, 5th ed., 1960, p 98.

³ Editorial. Nash Doctrine of Five Freedoms, Abstracts of Sikh Studies, July- September 1996, p 1-13.

⁴ Grewal J. S. The Sikhs of the Punjab, first paperback Indian ed., 1994, p 62-127.

⁵ Tiwana, J. S. The Sikh Bulletin, September 2003, p 13.

⁶ Singh, R. The Sikh Convention, October 26, 2003, Chandigarh: Expressing strong reservation over Rashtriya Swayamsewak Sangh (RSS) chief Sudarshan’s viewpoint that Sikhs are Hindus, Rajinder Singh declared, “We shall shed blood if Sudarshan or any other RSS leader made such utterances in future.”

⁷ Tiwana, J. S. The Sikh Review, July 2003, p 52.

⁸ Singh, P. The Spokesman, November 1996, p 23.

⁹ Kang, J. S. The Sikh Bulletin, November 2003, p 13.

¹⁰ Macaullife, M. A. The Sikh Religion, Vol. II, & I 1993, p xviii.

¹¹ 1 Grewal, J. S. The Sikhs of the Punjab, 1994, p 155.

¹² Singh, S, The Sikhs in History, 2001, p 154.

¹³ McLeod, W. H. Guru Nanak and the Sikh Religion, 1996, p 159.

¹⁴ Grewl, J. S. The Sikhs of the Punjab, 1994, p31. Singh, J. The Sikh Revolution, 4th reprint, 1998, p 105. Singh, S. The Sikhs in History, 4th ed., 2001, p 21-22.

¹⁵ Singh, B. Misinterpretation of Gurbani by W. H. McLeod, Part I, Abstracts of Sikh Studies, 2003, 5 (2), p 72-80. Singh, B. Misinterpretation of Gurbani by W. H. McLeod, Part II, Abstracts of Sikh Studies, 2003, 5 (3), p 66-78.

¹⁶ Mehboob, H. S. Sehja Rachio Khalsa (Punjabi), 2000, p 26-27.

¹⁷ Ibid, p 1113: Khalsa Shamsharo kuran ra bburd (Persian).

¹⁸ Ibid, p 37.

¹⁹ Singh, J. The Sikh Revolution, 4th reprint, 1998, p 70-76.

²⁰ Singh, D. Sikhism: A Comparative Study of Its Theology and Mysticism, 1994, p 157-174.

²¹ McLeod, W. H. Guru Nanak and the Sikh Religion, 1996, p 161.

²² Ibid. p 179.

²³ McLeod, W. H. Who is a Sikh in Sikh and Sikhism, 1989, p 107.

²⁴ Ibid, p 120.

²⁵ Guru Arjan Dev compiled the first Sikh Scripture by incorporating the compositions of his predecessors, his own and that of Bhagats and Sufis and the resulting codex is called Adi Granth (Awid grMQ). It is also known as Pothi (sacred text) and Kartarpuri Bir (sacred text of Kartarpur) as it in the possession of a Sodhi family of Kartarpur. Bir means jild -- binding of a book. Since the Adi Granth was a bound manuscript, it acquired the name Adi Bir.

Later on Guru Gobind Singh, the tenth successor of Guru Nanak, added the composition of his father, Guru Tegh Bahadur, the ninth successor of Guru Nanak, to the compositions of Adi Granth and the resulting sacred text was (is) called Damdami Bir, as according to Sikh traditions it was prepared at Damdama. The current Sikh Scripture is a copy of Damdami Bir. The Shiromani Gurdwara Parbandhak Committee (SGPC), which manages the historical Gurdwaras in Punjab, Haryana and Himacchal Pardesh, and Sikh-religious affaires, is also responsible for the printing and distribution of the current Sikh Scripture and it has named it as “Adi Sri Guru Granth Sahib Ji.” In literature it is referred as Guru Granth Sahib or Guru Granth or Granth or Sikh Scripture or even Sikh Bible.

However, quite often people not only call it Adi Granth but also pronounce it as Adee Granth, erroneously. From the time of Gurus, the Punjabi language has undergone evolutionary change in pronunciation. For example the vowel, i (sihari) of (Adi) in modern pronunciation is de-emphasized and Awid (Adi) is pronounced as (Aad). In Adi, i denotes i (sihari). In my writings I use the name, Aad Guru Granth Sahib, as Aad (Awid) which means (eternal or first in preference) is very important to distinguish it from other Granths or Guru Granths. Recently, some malicious people have started calling Dasam Granth as Guru Granth. I have dropped Sri (Mr.) and Ji (yes, Sir) as the use of Sri before Guru and Ji after Sahib is redundant.

²⁶ Nabha, K. S. Mahan Kosh (Punjabi), 1996, p 176.

²⁷ Singh, J. The Sikh Revolution, 4th reprint, 1998, p 77-84.

²⁸ Ibid. p 214-216.

²⁹ Gokul C. Narang, Transformation of Sikhism, 5th ed., 1960, p 128:

We are the crop and Mannu the sickle,
The more he cuts us,
The more we grow,
In every house and hamlet.
Mir Mannu asadi datari asi Mannu de soe, Jion, jion Mannu wadhda gharin gharin asi hoe, Ali-ud-Din, Ibrat Namah).

³⁰ Grewal, J. S. The Sikhs of the Punjab, 1994, p 62-127.

³¹ Singh, Sangat, The Sikhs in History, 4th ed., 2001, p 16.

³² Encyclopaedias and Sikhism, Abstracts of Sikh Studies, July 1992, p 99-111. Singh, D. Sikhism: Its Identity, Abstracts of Sikh Studies, July 1992, p 112- 132.

³³ Singh, K. History of the Sikhs, Vol. I, p 39.

³⁴ Shourie, A., Singh, K., et al. The Punjab Story, 1984, p 2.

³⁵ Singh, K. The Illustrated Weekly of India, June 1991, p 15-21.


Copyright©2003 Baldev Singh. About the author