The contents of the article are quite credible. Yet the problem for Dalits
is that they have no identity there; they are not known as Dalits and they
are not making their existence felt, at least outside Sind.
In Sind they form a sub-group of the Sindhi Haris or serfs and are subject
to same conditions as other downtrodden folks in a severely feudal ridden
region of Pakistan. I would request Mr. Yogi Sikand to put this writer in
touch with a Dalit leader or elder. Something absolutely must be
done.
There are not enough words to describe the amount of courage, perseverance
and envy that I have towards Minna for this project that she has endured.
It is a remarkable feat by all means. I, being a Sikh, feel proud that the
people of Finland will be able to share “the golden words of Guru Nanak”
as Minna so proudly stated. Once again I would like to thank Minna and
please continue your journey into Sikhism. I look forward to learning and
seeing more of your work.
I noticed in the article that there is a small error in metioning with my
name as mayor of Woolich which is incorrect. I attended the entire
function in 1999 at Iyper and at that time I was the Mayor of London Borough of
Waltham Forest and not Woolwhich. I will appreciate if this correction
is made.
Best Regards,
- Councillor Tarsem Singh Bhogal
5
An Open Letter to Muslims....
-S.A. Rehman, Pakistan
from S.A. Rehman
Place: Pakistan
An Open Letter to Muslims
Dear Muslim Brothers and Sisters,
God forbid if any one of our near and dear one is killed then
the killer is evil, a beast and what not and should get punished,
but if one among us kills anybody then he is not evil and we start
lying, denying or even justifying the killing. Is this not a double standard?
Many of our brothers and sisters are not working
for peace. They are misguided, mistaken and spreading the virus
of hatred and revenge by telling deliberate lies,
disinformation and false accusations, which is resulting in
death and miseries for number of innocent people living around
the world at the hands of merciless killers who are bringing a bad name
to Mohammed (pbuh) who never killed anyone in his life time.
Instead of teaching about good and evil, certain radical Muslim
clerics are only "trading in religion". They teach us about
accusing, abusing and killing the non-Muslim. They try to
hypnotize us to hate and kill non-Muslims and brethren of
other sects or be killed, and without using any common sense
we readily believe in whatever is being said by these hate
mongers. Actually, they are "agents of Satan" who is paying
them heavily and in return they are cutting at the very roots
of the Ummah. Instead of "mourning" most of the Muslims are
rejoicing on the brutal killings of non-combatant innocent
civilians and "the murderers" have always been "our great heroes".
Before it is too late and the curse Of God falls upon us, we
should use common sense, find out the truth and change
ourselves to save Muslims from becoming the most "hated,
isolated, discredited and suspicious" people in the world.
We must start working for promoting sectarian harmony and
religious tolerance in society and prove to the
world through our deeds that Islam is not a religion of zero
tolerance and that Mohammed (pbuh) teaches love and peace and not
gangsterism, terrorism, barbarism, extremism, sectarianism,
cruelty, inhumanity and hatred and killing of the innocent civilians.
Islam is a religion of peace. Islam teaches respect and love
for all even the animals. But many narrow-minded Muslims have
so far failed to learn anything good from the teachings of
Mohammed (pbuh) who preaches love for the peoples of all
religions. We are far away from the basic principle of Islam
i.e. enjoining the people to do good and forbidding them
from doing evil and thus, possess no quality of the civilized
society. Unfortunately, many of us show zero tolerance towards
others and think that to be called a good Muslim
is to hate non-Muslims.
The killing of others in the name of religion is a sin. Can a
father ever teach his children to be permanent enemies of
each other?
The time has come for us to stop readily believing in whatever is being
said, read and written by the liars / hate mongers. Unfortunately,
some misguided-Muslims believe that the Holy Quran and Holy Prophet
(pbuh) both have instructed Muslims that the opponents be killed
and that they are simply following the orders. We should use our own
common sense and only believe what is logical, convincing, and in the
best interest of humanity.
Why do we hate others so much, may be they are better humans than
us. My feeling is that the Muslims should unite to discredit
and deactivate the fringe mullahs (preachers of hate) who promise a
quick trip to paradise to people who have little and sacrifice
themselves with bombs strapped to their bodies. If the mullahs
thought that it really was a way to paradise they would be strapping bombs to themselves! Their followers are kept ignorant to see this for themselves and enlightened Muslims should educate them. We must promote understanding and peace.
We are all watched by the same God and need to help one another,
not hate and hurt.
Our contention is that the world should resolve the conflicts facing
the Muslim world to stop the terrorism. Unfortunately, all the
disputes facing the Muslim world are self-created. The root
causes of all the disputes are based on the Muslim philosophy of hate
against non-Muslims. Muslim literature, teachings and
preaching are spreading and injecting this hatred in hearts and minds
of the Muslims. Our intolerant behavior is further proved by the root
causes of all the pending conflicts that we (Muslims) cannot live side
by side in peace with non-Muslims. We must stop dividing the
world into Muslim and non-Muslim blocks. All the disputes facing
the Muslim world can be resolved easily, only if we (the Muslims) are
able to condemn the “philosophy of hate” created in us by our past
and present elders who have divided the peoples of the world in the
name of religion, cast, and creed.
We need to preach love, kindness and humanity with extremist
devotion and mission. The mullahs and the preachers
of hatred must be excommunicated at every level. Our political leaders
and religious teachers must offer positive ideas. Without the ability
to imagine a better world, we cannot build anything together.
Tolerance of the beliefs of other peoples, warmth and
friendship across racial cultures must be the objective of all peace
loving people worldwide. What are offered today through religion are
death, destruction, and suffering.
My prayer for peace
Merciful God, please give to peoples of the world, the required
wisdom and determination, to forgive and forget the bitterness
of the past and learn to live in peace like brothers and sisters,
by condemning the divisions and hatreds created in us by our
past and present elders. (Amen)
In an otherwise excellent article titled A Champion of Human Rights by
K.P. Singh, I was drawn to this paragraph:
"In recent decades, international and regional human rights commissions,
peace and justice organizations, and world leaders, through and outside the
United Nations, have set down some defining markers and developed hopeful
guidelines towards the goal of assuring and preserving basic rights of all
citizens. Some illustrious figures have challenged those in authority to
respect, strengthen, and enforce declarations on this critical and universal
human issue. They include: the Nazi hunter and Holocaust survivor Simon
Wiesenthal; apostle of non-violence Mahatma Gandhi and Dr. Martin Luther
King, Jr.; Nobel Peace Laureate The Dalai Lama, Rev. Desmond Tutu, Dr. Elie
Wiesel (another Holocaust survivor), President Nelson Mandela; and many
others."
Mahatma Gandhi? Was he really an "apostle of non-violence"? Can that be
backed by some authentic evidence and real history?
Dalip Singh Wassan’s article An Introspection prompted me to share my thoughts on “Ram Rajya’. His statement “Looking back to the promises made by Mahatma Gandhi, India has failed to turn into ‘Ram Rajya’; rather it is worse than ‘Ravna Rajya.’”
I do not know what kind of a ruler Ravna was. However there is enough pertinent information about his character as well as the rule of Lord Rama. We are told through Ramayana (mind you there are many Ramayanas) that the root cause of the war between Lord Rama and king Ravna was that Rama’s younger brother named Laxman, with his added quality--baljati meaning congenitally sexually impaired, was embarrassed when Ravna’s sister approached him with romantic overtures. Instead of dealing with the situation in a way expected from a Kshatriya caste member, he behaved with her in a cowardly manner - he chopped off her nose.
To avenge this great insult Ravna kidnapped Sita, wife of Rama. Ramayana tells us that Ravna did not look even once at Sita with a covetous eye. Notwithstanding this fact, northern Indian Hindus burn Ravna’s effigy every year during the Dusehra celebrations. They call Ravana an evil demon; Lord Rama the Maryada Parshotam (the upholder of the Dharma); and Laxman, a great Kshatriya warrior, an archetypal to be emulated by all Hindu males.
What a strange mindset! The one who cuts off the nose of a young girl who was merely enchanted by Laxman’s attractive looks is considered noble; whereas the one who [Ravana] respects the modesty of a captive beautiful woman [Sita] is considered evil! Perverse morality indeed!
Ramayana also tell us in great length about the rule of Maryada Parshotam. For the sake of brevity let me cite two examples of his so called benevolent rule:
1. One day Lord Rama disguised himself and took a tour of Ayodhya to find out what people were thinking of him and of his rule. He overheard a couple arguing with each other. He was stunned to hear what the washer-man said to his wife who had gone to live with another man: “Do you think I am like Lord Rama, who took Sita back.” Humiliated by this taunt when Rama returned home, he asked his wife, Sita, to prove her chastity through Agni Priksha (throwing oneself into the raging fire).
Supposedly a woman who is chaste is not harmed by the fire which is what happened to Sita. This is how Lord Rama, the protector of Hindu Dharma, treated his innocent and faithful wife, who had suffered so much for the misdeeds of Laxman! Lord Rama’s sense of inflicting cruelty to his own wife is beyond comprehension - he sent his innocent pregnant wife Sita into exile.
2. Al-Biruni, the renowned Indologist, also recounts an incidence related to Lord Rama. Mythology would have us believe that in the times of Lord Rama, human life was very long and well defined, so that a male child never died before his father. Once, however, a son of a Brahmin predeceased his father. The bewailing father brought the dead child to Lord Rama and complained that there was something rotten in the country.
Immediately, Rama began an inquiry into what caused the death of this Brahmin’s son. It was pointed out to him that a Chandala (untouchable) was engaged in worship through self-torment. Lord Rama rode to him and found the untouchable on the banks of Ganges, in one of the yogic poses--hanging upside down. Lord Rama using his bow shot at him and pierced his bowels. Then he announced: “I kill you on account of a good action, which you are not allowed to do.” When he returned to the palace he found the Brahmin’s son alive.
So the actions of Hindu rulers since 1947 is not very different from what Lord Rama did. Gandhi was fully aware of what “Ram Rajya” stood for, otherwise he would not have collaborated with British colonists and masterminded the partition of British India into two nations, one Hindu and the other Muslim.
- Baldev Singh
5
The SikhSpectrum is very open to diverse....
-Krishna Ajjarapu, USA
from Dr. Krishna Ajjarapu
Place: USA
Dear Editor,
The SikhSpectrum is very open to diverse ideas. It is commendable to see that pattern. However, after perusing some articles, I have failed to note any mention, on the part of anyone, about the need to focus on social revolution with which the Gurus seemed to have predominantly occupied themselves. The Gurus certainly realized that if a person is solely interested in personal devotion to God, and that God being unavoidably a moral being by definition, would not merely be impressed by such a self seeking personal devotion for personal favors whether it be for peace of mind or otherwise. Although the Gurus were deeply aware of such a human tendency, they have categorically emphasized with absolute intentionality the need for social revolution in the context of what they have perceived as the 'social oppression' of Hinduism.
The central concern of the Gurus or the essential dynamic of Sikhism, I tend to believe, is of social revolution, not merely personal devotion to some imperceptible absolute principle or personal God. Although the concept of God is not discarded by Gurus, I tend to believe, that the focal point of their mission was not to draw a redefinition of God. God has to be defined by the Gurus, but it is not the Hindu type of God.
I presuppose, the Gurus did not want to posit their essential dynamic of social revolution outside the concerns of a personal or human longing for God, rather, they wanted to achieve a social revolution while developing alongside a moral and a religious man. Unfortunately, over the centuries, it has become one sided and the central objective of the Gurus is thwarted.
I hope that you do understand my way of thinking, and I do not intend to diminish the importance of the religious man in Sikhism. All I wanted to say is that in the Gurus’ mind (as I believe) the new or revolutionary conception of a religious man is only a stepping stone to bring the social man to the forefront of social revolution but not vice versa.
Being cleansed from the diabolical doctrines of Hinduism, the "modified" religious man of Sikhism is only there to accomplish the Gurus' social revolution, but not vice versa.
The ethical man of the Gurus’ is a combination of the social man and the religious man, and the emphasis on one to the exclusion of the other is not Sikhism. The goal of the religious man in Sikhism is to project the social man to the forefront in the construction of a new society as envisaged by the Gurus’.
It is illuminating to read Pritam Singh Grewal’s article that appears to come
straight from the heart. To describe the philosophy and mysticism of
Guru Nanak, the words will always fail, but the author has done it well
and convincingly brought home the truth for the common man. The devout has
been thoroughly misguided by the clergy and the Guru has been depicted as
more of a magician than a mystic, philosopher, and a saint. It unfolds a
very broad canvas of the Guru's grasp of God and the infinite Nature. I pray that
God grants Mr. Grewal with energy to help him spread the Guru's philosophy for a long time to come.
Professor P. Radhakrishnan is to be commended for his article "The Great Education Muddle: State Failure and Judicial Jigsaw" It is no easy matter to go through the windy muddy roads of India's bureaucratic nightmare. However, if I may point out that the author made a fleeting reference to something that I disagree with him. In this paragraph, he said:
"In a nascent democracy - and the largest democracy of the world , which has been struggling to keep above the quicksand of centuries-old hierarchy and recalcitrant social patterns, judicial interpretation of law should be sensitive to the crying needs of an unjust society, and its imperfections and inadequacies. Whether the August 12 judgment carries such sensitivity is questionable."
I contend India is not a democracy by any stretch of imagination. Take the case of the current Prime Minister Manmohan Singh. How did he become the prime minister without being elected? In fact if you read the Constitution of India there is no requirement for the government of India to be elected. Neither is there any requirement for the government at the state level to be elected. Why call India a democracy? Let's face the facts.
- GB Singh
5
I thank Singh for commending my article. My response.....
I thank Singh for commending my article. My response to Singh is as follows:
India is certainly a democracy, which I characterised as nascent because compared to the developed democracies of Europe and US Indian democracy is very young. One may not agree with the functioning of Indian democracy. But that cannot be a reason for trashing the Indian Constitution.
When referring to government one has to make a distinction between the bureaucracy, which is no doubt, India's permanent power structure, and ministries governing at the Centre and the States. These are formed through elections where adult franchise counts a lot.
No ministry can be elected other than through the due parliamentary and legistative processes and practices, and parliament and assemblies cannot remain without elected representatives for more than six months. It is the majority party which forms the ministry. Who heads the ministry is a decision of that party. Whether the elections are free and fair, and measure up to the usual democratic norms is a debatable issue.
No doubt, we have to go a long way to be a developed democracy. But that is no reason to deny that we are a democracy.
While Indian Constitution is certainly a constitution of a secular, pluralist democracy, many of its provisions are not implemented freely, fairly, and effectively. The strength and dynamics of a constitution depends on how it is worked. The constitution per se is not responsible for its working.
Best wishes
- P. Radhakrishnan
5
Your comments about Guru Nanak's philosophy posted.....
-Baldev Singh, USA
from Baldev Singh
Place: USA
Dear Dr. Krishna Ajjarapu,
Your comments about Guru Nanak's philosophy posted in the feedback section of the current issue of SikhSpectrum are very thoughtful. You are 100% correct when you say that Guru Nanak's main concern was the emancipation of Indian masses from the tyranny of the Caste system, the oppression of bigoted Muslim rulers, ignorance, and grinding poverty. Guru Nanak rejected all earlier religious traditions. Unfortunately his philosophy has been subverted by the proponents of the caste ideology from the time he expressed his solidarity with the lowest of low and rejection of the “sacred thread”. Over the last several years, writers are paying more attention to Guru Nanak's real thoughts. For example, Pritam Singh Grewal's article and my article in the current issue of SikhSpectrum and my previous articles archived on the SikhSpectrum website discuss Guru Nanak's concern for human society. Guru Nanak says that planet Earth is for the righteous to carry out righteous deeds.
My article, entitled The Legacy of Rishis / Munis posted on www.dalitindia.com discusses Nanakian philosophy versus the caste ideology. I have also exposed how some Western scholars are subverting Nanakian philosophy.
Regards.
- Baldev Singh
5
Thank you for commenting on my feedback.....
-Krishna Ajjarapu, USA
from Krishna Ajjarapu
Place: USA
Dear Dr. Baldev Singh,
Thank you for commenting on my feedback posted on SikhSpectrum. I thank the SikhSpectrum for their openness, and commitment to discussing social issues. I will read the articles that you cited and share my thoughts subsequently.
You are certainly more well informed about the social philosophy of Sikhism. Please permit me to take this opportunity to examine, with your help, some of my assumptions concerning the social worldview of the Gurus:
1. I propose that at the very substratum of the Gurus' comprehensive worldview, there lies a radical and an enlightened conception (or ) definition of who MAN really is! They have conceived that every man is potentially a "Singh", signifying thereby, I believe, that no man is subservient to another. Seen from this angle, the Gurus appear to have discarded the Caste System.
2. I may further assume that, after first arriving at the definition of who "MAN" is, they might have moved on to formulate the necessary fundamentals of their religious philosophy. I do not know if there is any existing research to support such a sequence, however, in view of the Gurus' infinite sense of human dignity, my assumption appears to be incumbent at the moment.
My point is that the Gurus progression of thought appears to have emanated from the definition of MAN – TO – RELIGION, rather than from RELIGION – TO – MAN. What I mean is that the Gurus' compelling moral responsibility to uplift man was fundamentally prior to religious orientation. If my assumption is valid, then, " Man" is the ultimate locus of the Gurus’ mission. It follows then that religion is subservient to man and not vice versa. I believe, such is the inherent greatness of Sikhism (However, please forgive me, if I am too reductive in stating my assumptions).
When Guru Gobind Singh initiated the five men, they transcended the caste system because of their readiness to sacrifice themselves for a cause (the process of transformation of those men prior to their initiation was seemingly christological in essence, or Christ like). Approximating such an analogy, we may view that they have already become the living sacrifice in their Gurus' presence (the Guru in turn then, before them). It appears that, here alone, Guru Gobind Singh performed the last rites of the caste system. Such is the living force of Sikhism.
The one billion plus people of India must know about this historical event, that is, what the great Guru Gobind Singh did on that single most momentous point of Indian history. It is at this moment that India was born again, indeed. The definition of "rebirth" was embodied in their initiation. Here has taken place the "Resurrection" of India -- a new society.
You are very well aware, even today just as before, that the problem of caste system appears to encompass and permeate all aspects of life -- religious, ethical, social, economic, woman, etc. As such, the caste system is an evil of a much wider magnitude.
Then comes the question of Dalits - millions of them living in India. Only Sikhism has the dynamics to solve the Dalit problem. Unfortunately, the Dalits stand in the strong hold of the caste system. I may observe, with a lot of agony, that they are the wretched mass of ignorant idiots. What I mean here is, not that they are less educated, but that they have no dignity and honor for themselves. Otherwise, they should have discarded it long ago. On the contrary, they embrace the system that has enslaved them; and they readily undergird the system, and practice it with all its demeaning customs and rituals even today. A million Ambedkars can come and go, but these Dalits will remain in the squalor of their unconditional subservience to the system that feeds upon them. Why wouldn't they discard the caste system? That is what I mean by "idiots"
Looking at the life of Guru Gobind Singh, the Dalits may recognize the meaning of "Dignity and Honor" that are inherent in all humans, and hence the need for the revival of the Gurus' moral and social philosophy. I realize that it takes much more than formal education to grasp the full significance of the social revolution of the Gurus.
I am beginning to inform myself about Sikhism; Since this reply is getting long, I thank you for your patience.
Best regards,
- Krishna Ajjarapu
5
I thank Dr. Radhakrishnan for a prompt reply.....
-G.B. Singh, USA
from G.B. Singh
Place: USA
Dear Editor,
I thank Dr. Radhakrishnan for a prompt reply. I am familiar with his line
of reasoning because I have heard other Indians also say similar words.
However, for the sake of fully understanding the Indian "democratic" system, I would
request someone or Dr. Radhakrishnan to provide the readers with
references from the constitution of India annotated to the comments in his
previous feedback. I am hoping to educate myself directly from the source
and hope that my wish will be granted, if not now then sometime in the
future. If possible it would be good to have an article published on
SikhSpectrum that discusses Indian democracy in detail.
- G.B. Singh
5
I am a Sydney based Film maker.....
-Neeraj Verma, Australia
from Neeraj Verma
Place: USA
We request our readers to contact Mr. Verma with information that could assist him in his project. - Editors
Dear Editor,
I am a Sydney based Film maker, and I am in the process of developing a documentary on the migration of Sikhs in Australia. I will be happy if you
can give me some feed back and including some real life stories.
I thank you for counting my article among those writings that try to
project 'Guru Nanak's real thoughts' and 'discuss Guru Nanak's concern for
human society.'
The Guru's Vaar in Rag Assa mostly expresses his keen concern for the
social and religious depravity and complacency of the populace whom he
calls 'andhi raiyet gyan vihooni'.
Regards
-Pritam Singh Grewal
5
Kudos to Dr. Sarjeet Singh Sidhu for his article.....
Kudos to Dr. Sarjeet Singh Sidhu for his article Being Politically Correct. The author is indeed endowed with Bibek Budhi (discriminating intellect/critical thinking) and the deep understanding of Nanakian philosophy (Gurmat). Dr. Sidhu has dealt in a superb manner the explosive issue of “political correctness” and the misinterpretation of Kabir’s hymns and other erroneous statements made by Professor Dharam Singh of the Department of Encyclopedia of Sikhism, Punjabi University in Patiala. Prof. Dharam Singh had earlier taken the liberty to reinterpret Gurbani to suite his “Keynote Speech: The Sikh Spirit and the Global Society.” However, I want to echo and reinforce what Dr. Sidhu has said so eloquently for the following reasons.
First, W. H. McLeod and his supporters insist that only academicians are qualified to critique academic work. On the other hand, learned Sikhs are of the view that anyone who has proper understanding of Aad Guru Granth Sahib (AGGS), Sikh history and traditions is qualified to comment on academic work. As a matter of fact academic scholars in the field of Sikh studies rarely criticize each other’s work—-their own self-imposed version of “political correctness.” For example, Dharam Singh’s article was published more than a year ago and not a single academician has raised a voice to correct the errors. Why? Had Dr. Sidhu’s eye not caught the mistakes in Dharam Singh’s articles, it might have remained unnoticed and unchallenged, and quite possibly become a source of reference for others in their writings. Let us examine Professor Dharam Singh’s following statements:
1. “Sikhism not only acknowledges and appreciates other faiths, it accepts their equal validity as well”.
There is absolutely no support in Aad Guru Granth Sahib that supports his assertion that Sikhism dubs other faiths as “equal validity as well”. On the contrary, Guru Nanak rejected all earlier religious tradition.
Neither the Vedas (four Hindu texts) nor the four Kateba [Semitic texts: the Torah, the Zabur (Psalms), the Injil (Gospel), and the Quran] know the mystery of the Creator of the cosmos.
AGGS, M 1, p. 1021.
It is the teachings of Vedas, which has created the concepts of sin and virtue, hell and heaven, and karma and transmigration. One reaps the reward in the next life for the deeds performed in this life - goes to hell or heaven according to the deeds. The Vedas have also created the fallacy of inequality of caste and gender for the world.
AGGS, M 2, p. 1243.
The Merciful One is the only Emancipator (maula), not the holy men (pir and sheikh), or Prophets. The Master of every heart, Who delivers justice, is beyond the description of the Quran and other Semitic texts.
AGGS, M 5, p. 897.
Nanakian philosophy (Gurmat) differs from other religions in the basic premise: the concept of God. Sure, the concept of one God was known long before Guru Nanak. However, that God as described is nothing more than a tribal god. In addition to millions of gods, Hindus also believe in a god who communicates only through the Brahmins and then there is a god for the chosen people, the Jews. The Christian god is approachable through His only son, Jesus Christ whereas the Muslim god, Allah, is accessible only through Mohammed who is Allah’s last and final Prophet in a long line of Prophets.
On the other hand Guru Nanak preached about God who is accessible to all seekers of “Truth” irrespective of their creed, caste, gender, color, ethnicity and geographical consideration. For Guru Nanak the Creator is “One and Only” and Its creation, mankind is also one whereas earlier religions believed in various versions of “exclusive God” which caused balkanization or disintegration of mankind. In the compositions of AGGS, the thoughts of many sages of diverse backgrounds being compatible with Gurmat are incorporated; however, there are no quotes from the texts of Semitic and Hindu religions.
Guru Nanak rejected the incarnation of God, the caste system, hell and heaven, transmigration and karma, miracles, demons, angels, gods, and goddesses. Guru Nanak also rejected the concept of salvation preached by the Semitic and the Indian religions.
2. “Sikhism exhorts Hindus to become true Hindus and Muslims to become true Muslims.”
Again, this statement is a distortion of Guru Nanak’s teachings. Guru Nanak urged both Hindus and Muslims to give up their conventional beliefs and focus on higher religion¾universal humanism¾love, respect, equality and justice for all. Whereas during Guru Nanak’s time a true Hindu followed the dictates of the caste system faithfully and a true Muslim believed in the dreadful punishments for non-believers (kafirs) plus some other un-human doctrines.
3. Professor Dharam Singh has misinterpreted the hymn of Bhagat Kabir on page 1349 of AGGS: “Neither the Vedas nor the Qatebs (the Semitic scriptures like the Bible and the Quran) are to be called false, rather false are those who do not reflect on them or however, they do not condemn scriptures-eastern or western: these scriptures are not false, rather false are those humans who do not contemplate and comprehend them.”
Dr Sidhu is correct in saying that Kabir did not vouch for the validity of Vedas and the Semitic texts; rather he rebukes those who do not reflect on the teachings of these texts before rejecting/condemning them. Kabir strongly disagreed with the Vedas and the Semitic texts similar to the Sikh Gurus and other bhagats whose hymns are recorded as part of AGGS.
I have searched many Shastras and Smritis; their teachings do not show the way to God, but the dwelling on God’s attributes is invaluable.
AGGS, M 5. p. 265.
Many a Brahma got tired of studying the Vedas, but they could not estimate even an iota of God’s greatness. Ten incarnations of Vishnu and the famous ascetic Shiv, who got tired of smearing his body with ashes, could not fathom God’s extent.
AGGS, M 5, p. 747.
Using horse as a metaphor for mind and good actions as the path to God, Kabir says that a good rider keeps his focus on the path and is not distracted by the teaching of Vedas and Kateb.
AGGS, Kabir, p. 329.
O my brethren! Smriti is based on the Vedas. It has brought chains of the caste and ropes of false rituals and ceremonies to entrap you.
AGGS, Kabir, p. 329.
I shall not sing the endless songs and poetry of Vedas, Puranas and Shastras. I shall play a steady tune on the flute of love of the Formless One, Whose abode is Eternal.
AGGS, Namdev, p. 972.
If one determines good or bad actions on the basis of Vedas and Puranas, one’s mind is filled with doubt and worry. These scriptures do not tell how to cure self-conceit.
AGGS, Ravidas, p. 346.
Editors: Please directly respond to Mr. Trafford with any relevant information.
Dear Editor,
My grandfather died on April 15, 1915 near Lille. I understand that he
was a driver serving with a Sikh regiment. Can you tell me which battle he
died in and anything thing else about him at the time. His name was James
Carter and he was 42 years of age and from Manchester.
- E. Trafford
e_trafford@msn.com
5
Dr. Radhakrishnan' reply to GB Singh's comments.....
-Baldev Singh, USA
from Baldev Singh
Place: USA
Dear Editor,
Dr. Radhakrishnan' reply to GB Singh's comments has prompted me to ask the following questions:
1. Is Indian democracy for all its citizens or only for the Hindu majority?
2. Where in the world does the majority community determine or define the religious and cultural identity of the minorities?
To my knowledge only in India does this happen. You may already know that Sikhs, Budhhists and Jains have been categorized as Hindus under clause 25 of the Indian Constitution inspite of vigorous protests from the Sikhs.
Recently, the Indian Supreme court has upheld this clause in ruling on a petition by an Indian citizen of Jain faith.
Now, you may not know it, but Guru Nanak rejected the essentials of Hinduism then who gave Hindus the right to declare Sikhs as Hindus and impose the Hindu Code Bill on them? Is it not the Indian Constitution?
I would appreciate if Dr. Radhakrishnan could answer these questions.
Editors: Please be specific on how you disagree with the facts mentioned in the article. Just saying that the article is terrible does not do justice to the readers who would want to know the reasons behind your disagreement. Furthermore, the author did not state that India got independence in 1957, instead he only refers to the commemoration of India’s independence by the Government of India on the Independence Day of 1957.
Dear Editor,
It'll be better if someone told the author of this terrible article that
India got its independence on August 15 1947 and not in 1957 as published. Bigger things later, get your basics right!
Until I read this article, I was unaware of the events. After reading the author's remarks on leadership I wish to ask if anything can be done to improve it?
I read you proposal and I liked it. I also studied linguistics
in London and did some research on Punjabi language too. It was about six
years ago but I never discussed with anyone as not many people study
linguistics.
- Maninder
5
This is an excellent article, thoroughly researched.....
This is an excellent article, thoroughly researched, and efficiently
presented. I used to be in the T.A. in the UK.
Furthermore, I have family that served in the British Indian Army.
I read your article on Ardas in the SikhSpectrum and wish to
know what you think of Bhgauti, which is mentioned in Ashtpadi 9 Pauri 3
in the Sukhmani Sahib. What does it mean? Does it mean goddess? There is mention of
Bhgauti in a couple of places in Guru Granth Sahib also. Anyway, let me know and we will go
from there.
Thanks.
Amarjit Singh
5
I appreciate Amarjit Singh’s inquiry about.....
-Baldev Singh, USA
from Baldev Singh
Place: USA
Dear Editor,
I appreciate Amarjit Singh’s inquiry about the meaning of bhgauti in Aad Guru Guru Granth Sahib (AGGS). As Amarjit Singh has mentioned, this word is mentioned only few times in AGGS, in Sukhmani Sahib and couple of other places, and it means bhagat (devotee), not God, whereas the word Bhagwant means God. Professor Sahib Singh also says the same.
Here is an interpretation of three versus from Sukhmani and one by Guru Amar Das containing the word bhgauti:
bhgauti bhagwant bhagit ka rang
sagal tiagai dust ka sang “A devotee who is deeply in love with God gives up all bad habits and influences”.
Bhgauti means devotee (bhagat), Bhagwant means God, (bhagit) means love for God. Literally speaking the first line means: bhagat rub di bhagti vich rangia hunda hai (devotee is in deep love with God). Sagal dust means all bad habits and influences.
sadh sang papa mal khovai
tis bhgauti ki mati ootam hovai “A devotee, who gets rid of evil ways in the company of gurmukhs (God-centered beings), he develops higher level of conscience”.
hari ke charn hirdai bsavai
nanak aaisa bhgauti bhagwant kau pavai “A devotee, who dwells upon God’s attributes with dedication realizes It,” says Nanak.
Hari ke charn means God’s attributes, hirdai bsavai means to dwell.
AGGS, M 5, p 274.
so bhgauti jo bhagwant janai
gur parsadi aap pshanai A devotee, who understands God, recognizes the purpose of his life by Its grace.
AGGS, M 3, P 88.
So it is clear from the above discussion that bhgauti in AGGS means devotee, not God. To my knowledge, in no place in AGGS, the word bhgauti is used for God.
Thanks.
- Baldev Singh
5
I appreciate Jarnail Singh's remarks on my article.....
-Amrik Singh, USA
from Amrik Singh
Place: USA
Dear Editor,
I appreciate Jarnail Singh's remarks on my article Nanavati Commission Report and Future of the Sikhs. He has wished to ask if anything is possible to retrieve the messy situation for the better. Yes, it is possible.
Sikhs have been erroneously expecting others to represent their history, religion and culture ever since Guru Gobind Singh transferred Guruship to Guru Granth Sahib. Though the simultaneous scholarly work couldn't be continued due to large scale persecution during the course of history, however, it could have been done during the reign of Maharaja Ranjit Singh. We don't see any remnants of great institution set up for preserving history, thought and futuristic concerns during the Khalsa rule.
After the annexation of Punjab, the great scholar Giani Dit Singh took up the cudgels, but unfortunately. it was not continued by others with the same fervor as he had tried to develop the perspective. After Giani Dit Singh, the scholarship of the apologetics began with a defensive posture. Ironically the major Sikh historian Khushwant Singh became the greatest apologetic of his time. He dons a Gandhian cloak only to keep himself safe and get published in major English dailies. The other kind of scholarship has gone too extreme as to ignore issues common to Sikhs. The right cue may be followed from where Giani Dit Singh left his work.
- Amrik Singh
5
It is truly a delight that I am able to write.....
It is truly a delight that I am able to write among such enlightened
people as those of the Sikh religion. We share many similarities, even
though I grew up as a Christian. That is my culture, but I deeply hold
dear all who practice daily intercourse with God and meditate in
Universal Consciousness.
This is an excellent article. I really enjoyed it since my grandfather was also a part of
the Monte Cassino Campaign. I congratulate the author S. Bhupinder Singh Holland for this well written article.
Regards
- Shammi
5
Sadly, G.B. Singh, is correct about the errancy.....
Sadly, G.B. Singh, is correct about the errancy of the Bible in its
depiction of God.
Although some of His best qualities are depicted, but much of the Old Testament
representations are clearly wrong and do not reflect the one God of all
who is perfect in love, goodness, wisdom, and truth. And, since there is
a new revelation on earth that shows Sikhism is one of the best new
religions, and also fully corrects the errors in the Bible's depictions of
the BG, I invite sincere and carefully reasoned dialogue with any others
interested. Thank you.
Without getting into details now, I will tell Jaspal Singh the same thing
I told G.B. Singh: the Bible is not inerrant and in some instances the
Bible, particularly the Old Testament, depicts the BG in a much lesser
moral stature than the one God of us all who is perfect in love, goodness,
wisdom, and truth. That said, there is hope by virtue of the latest
revelation of God wherein Sikhism was praised as one of best of
men's recent religions and clarified the perfect nature of God with men's
misconceptions of God that can be found in all religions and their
theologies. Thus, since we cannot achieve intellectual or theological
uniformity among men (and the attempt is divisive), we must seek
spiritual unity which can bring us together in spite of our differing
understandings.
I welcome dialogue and sincere communication
with those interested in the latest advances in progressive evolutionary
revelations.
Editors: Chardi Kala is increasing optimism and a message imparted to Sikhs by their Gurus. However, there are situations that are less favorable and sometimes discriminatory towards Sikhs and correcting these situations is a rightful extension of the spirit of chardi kala. The author has brought to our notice some of these situations so that the community can work together in addressing these crucial issues.
_._._._._
Dear Editor,
What stress are you talking about? Although the author has done extensive research, and he analyzed the impact of history and immigration on
Sikhs, I believe that to be a Sikh and being stressful are oxymoron’s.
A true Gursikh never gets stressed and is always in chardi kala.
It is an interesting article. I agree with most of your assertions about
Bhakthi movement and its influence. I wished you went into more details
about the pre-Vedic Indian culture. Indus valley people worshipped Siva
and Kali and practiced Sivasiddhantha before Aryan invasion. Indus
Dravidan people never accepted Aryan Gods like Indra. Sankara masqueraded
his vedic Advaita philosphy by using Siva as God to fool the Indian
people. Veera Saivam came out of Adviata philosphy and has no resemblance
to Sivasiddhantha and confused many people including you. Buddha and
Guru Nank were one of the great minds India ever produced. Their
philosphies were based on human dignity.
For the last 125 years since the 1857 Sipayee Mutiny, Brahmins ruling
India, first as trusted civil servants of the British, have after Independence
controlled every institution and shamelessly promote the
Aryan/sanskrit/vedic culture. They produced mythological movies and TV
serials for mind control and used India's Five-year plans to help Brahmins
get education and jobs and control India with less than 2% population.
I hope your research will lead to educate the other 98% of Indians about the true
history of India and its culture. Today 95% of Indians are racially Dravidian
or miscegenated Dravidians. It is important to learn our heritage going
back to Siva/kali worship, and the teachings of Buddha and Guru Nanak. Both Aryan/Vedic and Islamic cultures came from outside and both treated native Indians
less than human. It is time to reject them and embrace our Indus-Dravidian
heritage.
The article is too long to read but it has a lot of good information. The
author has done a lot of research comparing Sikhi and Christianity. Only
one quote by Guru Nanak sums Sikhi up for me more than anything else:
"Truth is high, yet higher still is truthful living".
It is the humble, righteous and truthful living that I seek as a Sikh of
the Guru, that is my Waheguru, God, Allah, Jehova, Satnam, Akal Purakh,
Onkar, Karta Dharta or any other name that people may call it.
The contents of the article are quite credible....