This article is a revelation. Any seeker seeking to understand Gurmat must repeat and begin from here.
If only custodians (read politicians) of Dharam could be made to
understand that 'Sikh Dharam' does not mean yet another Dharam named
'Sikh' .(Whatever way best of the scholars may interpret the term)
Nanak for sure wanted it to mean 'learn Dharam'
Since Nanak's way of thinking does not suit the politicians,
a Dharam called 'Sikhism' is in trouble. Further, sustaining such
trouble(s) is what politics is all about. Yet another trouble to
get in to is to write 'sense' based on nothing but pure common sense (as
the author has dared to do). Keep saying your prayers and so must I for my
own health’s sake.
What nice work! I always feel great to be Sikh, but after reading
writers view for the Sikh culture I am just blown off. Lovely
work, and I am very hopeful that her hard work will definitely bear fruit
one day. Love you and keep it up.
Congratulations on the translation of Japji Sahib form Gurmukhi to
Finnish.
When I read Japji Sahib in a language other than Gurmukhi (for example -
English ) the touch of rhymes and rhythm of the original
poetry is lost.
I am surprised and amazed at the people's love of Japji Sahib ib that they
enjoy it in any form.
Your time spent on this project is well spent and will help people of
Finland understand the true meaning of life as told by Guru
Nanak Dev Ji.
Please forgive me for anything that I have said unknowingly.
Reagrds,
- H. Pannu
Dr. Gupt's article on the Jori CD by Bhai Baldeep Singh.....
Dr. Gupt's article on the Jori CD by Bhai Baldeep Singh acknowledged that
in addition to preserving the musical traditions of the Guru's darbar, the
Sikh kirtan tradition has preserved a significant segment of the spectrum
of traditional Indian classical music.
Bhai Baldeep Singh's CD displays the technical aspects of the mathematics of percussion, sensitive poetic renderings from the drum as a musical instrument, and scholarship as a
document of historical significance which brings the traditional jori and
rabab together on a recording for the first time ever.
Dr Gupt notes that
the ancient music of dhrupad was safely preserved in the ashrams and
temples during the Mughal invasion and reign and that the Sikh kirtan
tradition also participated in keeping the music alive. The music survived
subsequent British occupation and colonization as well. Much was lost from
the musical memory of the Sikhs during the decades after partition. Will
the music survive nationalism, modernization and globalization?
Where are
the individuals and institutions that will insure its preservation in
these times? Bhai Baldeep Singh is one committed Sikh and this CD is an
important contribution to the collective memory. It is a reminder that the
majesty of the Sikh kirtan from the Gurus' times is a precious treasure of
immense spiritual, musical and cultural value. It will take many more
supporters to keep the music from being lost in the global melting pot.
I am currently researching the works of Bharati Mukherjee for my Ph.D. thesis. I fully
endorse the author’s views about her. Writers in such responsible position like
Ms. Mukherjee should act more responsibly and not distort any religion or culture
without having in depth knowledge about it.
Thanks for your
observations and agreeing to most of my assertions about
the Bhakti Movement and its influence. As the title of my article suggests,
it is a comparative study of moral teachings of two great Indians- one from
the so-called Dravidian South and the other from Aryan North. I agree with
your assertion that Indus Dravidians never accepted the Aryan gods although
the Dwijas, who had and are still ‘shamelessly’ promoting the Aryan/Vedic
culture.
Even today one-fourth of India’s total population is being excluded from
getting the gains due to their social disabilities, or as you say, Brahmin
hegemony and still struggling for emancipation. We have yet to find
non-Brahmin fair representation in policy-making bodies and key positions. Even
media, which is otherwise the strength of any democracy, is being misused
to ensure Dwija’s dominance.
However, in this age of globalization, their social and political hegemony
is gradually taking a back seat. This phenomenon is clearly visible in
South India (e.g. Temple Entry Movement) and the winds of change are
entering in the North also. You will agree that society, dramatically
changing in the post-Mandal era, the Diwijas are finding it difficult to
ensure their monopoly. The day is not far off when racial/ethnic
composition of our society will reflect in all public institutions as in
case of the American society. The wave of globalization has ensured a new
era which no country, including India, can escape.
Ashes at Amritsar tellingly brings out the pain innocent parents,
children, mothers and humans had to undergo.
Its brevity enhances its sensitive and suggestive impact.
I want to thank Sardar G.B. Singh for his
kind words about my article A Champion of Human Rights. I am sorry that Sardar G.B. Singh finds the use of the words "apostle of non-violence" associated with Mahatma Gandhi to be inappropriate or inaccurate. The prefix Mahatma (a great soul) was conferred on Mr. M.K. Gandhi by none other than a rare genius, great humanitarian, and an enlightened soul, Rabindranath Tagore. Many people in India and around the world recognize Mahatma Gandhi as a great soul; a champion of non-violence and Father of Indian Nation who has impacted the history of our times and human civilization. There are many who think otherwise; some disagreed so violently that they assassinated him.
I claim no wisdom or scholarship and offer no argument in my defense of the choice of the word 'apostle' raised by the eminent scholar Sardar G.B. Singh. That is not my style; nor is that the spirit of my life and writings. I pray that what I write reflects the spirit of my faith, the light of other wisdom as I best understand it, and I try not to misrepresent nor mislead others. I hope that all readers take away from my essays and reflections what best resonates with their own understanding and spirit.
I used the world 'apostle' as explained in the Webster's dictionary "...a prominent advocate of a belief." Other than His Holiness the Dalai Lama, who offers us an extraordinary example of living the true message of love, represents spiritual purity, and tirelessly advocates for human and sacred rights for people of all cultures and continents, all other names mentioned in my article are/were people who represent several dimensions to their lives, experiences, and conduct. They are united in their powerful passion, message and inspirations that seem to embrace larger segments of human society.
Thank you for providing this great forum for many voices and diverse inspiration and scholarship. We are grateful to all those who challenge us to be more thoughtful and thorough in what we offer to the readers and cyberaudience who faithfully follow SikhSpectrum as a source of Sikh thought, history, and human spirit.
1. The stories of the New Testament were composed over two centuries ago and the four gospels that contradict each other were selected from many different versions of gospels.
Regarding the authenticity of the Old Testament, there is no archeological evidence that Jews were taken as slaves to Egypt. Archeologists have discovered the tombs of Egyptians rulers and sites of native settlements, but no sign of Jew salve quarters as yet.
2. The spiritual message of Bible is what was considered “spirituality” two thousand years ago. How the “spirituality” of the Bible is perceived today is a different issue?
3. The Bible depicts beliefs, daily activities and sexual behavior of people of that period.
4. Several years ago, civil rights leader Reverend Jackson drew the wrath of Christians when he called for sympathy and understanding for young unwed mothers by citing the example of a “child born in the manger.”
5. The situation of revered mother Mary is not different from the situation of many innocent young unwed mothers of the present day. Like the “Biblical God”, who 'left' the reverend mother alone, these unwed women are left alone by men and like Mary they face the condemnation and ostracism from society.
6. If you read G B Singh's article on Sadhu Sundar Singh, you may learn that Jesus is perhaps as real as Sundar Singh!
- Baldev Singh
I read Mr. K.P. Singh's comments and.....
-G.B. Singh, USA
from G.B. Singh
Place: USA
Dear Editor,
I read Mr. K.P. Singh's comments and thank him for sharing his views. At the
time Tagore conferred the title of Mahatma (some dispute this) on M.K.
Gandhi (most probably in 1915), the important question to ask is how much
Tagore knew of Gandhi. My answer is minimal. Moreover, if Tagore is the
bestower of the title why should people agree with him. In fact before we call
Tagore "rare genius, great humanitarian, and an enlightened soul" we must
also exercise caution. I can only urge Mr. K.P. Singh and all interested readers to read
Gandhi: Behind the Mask of Divinity.
Editor: The author has referenced the Punjab
Reorganization Act 1966 to emphasize the unconstitutionality of this act and its use to allocate the waters of Punjab to non-riparian states that don’t have the right on the waters of the rivers of Punjab. For more information please also read
This article is very helpful, however one more thing should be added to it. This
case is not of water dispute because the water of the said rivers was
already allocated between Punjab and Haryana in pursuance of the Punjab
Reorganization Act 1966. After that the problem is related to the
construction of SYL canal. And the construction of the canal does not come
under the water dispute according to section 2 of inter state water
dispute act 1956. Thus this should be the most effective reason that's why
this case comes under the jurisdiction of the Supreme Court of India under
section 131 of the Indian constitution.
The last statement seems to be in error.
The senior Dal, the Buddha Dal, was responsible for the care of the
Gurudwaras and the junoir Dal, the Tarna Dal, was responsible for
soldiering.
Editor: The decision to allow Baltej Singh Dhillon to wear a turban, which is a requirement for all Sikhs, was in keeping with the Canadian Charter of Rights and Freedoms (Constitution Act, 1982, Schedule B, Part I) that guarantees, among other things:
“15. (1) Every individual is equal before the and under the law and has the right to the equal protection and equal benefit of the law without discrimination and, in particular, without discrimination based on race, national or ethnic origin, colour, religion, sex, age, or mental or physical disability.”
The 1990 ruling by the Solicitor General Pierre Cadieux allowing Sikhs to wear a turban, and later the Supreme Court of Canada dismissing an appeal in 1996 by three former RCMP officers, only reinforces Canada’s commitment to respect all religious communities.
All Sikhs who are Canadian citizens by birth or through naturalization are indebted to the Canadian people who supported, and continue to support, the guiding ideals of that nation. Baltej Singh Dhillon’s case only reinforces Canada’s commitment to treat its citizens with equality while fully recognizing the diversity present in its population.
We are publishing both emails we received from Lia.
_._._._._
Acceptance? I think more disgrace. How dare you change our heritage and
a uniform that is "Canadian". Our country allows you to come and live your
life and yet thats not good enough? There is no way that I would obey an
order from this man unless he was in "proper" uniform. I would demand
another officer. You don't like the uniform, find another profession.
This is a total lack of respect for our country. Say what you must but my
feelings as well as many other Canadians remain the same. I now have a
lack of respect for this man and your culture.
In addition to my last comment. I now must apologize for saying I
disrespect the culture because of my Sikh friends whom I've worked and
played with over many years and hold in high regard. They have assured me
I've never disrespected them or their families and in the heat of the
moment attacked everyone. The rest of my previous comment holds true
still and never will I respect anyone who changes what is truly Canadian
and abuses our government and passport. Shame on them and that may
include you.
-Lia
In his book review of Lions, Princes and Gurus.....
In his book review of Lions, Princes and Gurus: Reaching your Sikh Neighbour, G. B. Singh has pointed out that the authors (Ram Gidoomal & Margaret Wardell) claim that in the Sikh scripture there is even a reference to Jesus. And it is more than a mention of his name; his message and purpose are made clear. Here it is:
God has destroyed the head of the Devil through
Jesus of the world
There was a light in the heaven;
All came to congratulate Him,
Blessed be the king of all people
The destroyer of the wicked
And Saviour of the poor;
The creator of the Universe
Save me, I am your servant.
God is one; may victory belong to Him.
~Padshahi 10 Chaupai, Rahiras Sahib,
Quoted in Sundar Ghutka pp. 299-300
This passage is an English translation of a stanza of Chaupai from the Rehras path on page 299-300 of Sundar Guttka Steek, published by Khalsa Brothers of Amritsar. This booklet has sixteen compositions, 10 compositions are from Aad Guru Granth Sahib, five from Dasam Granth and Ardas (Sikh congregational prayer). Chaupai is from “Dasam Granth.”
Long before the annexation of Punjab in 1849, the British had their eyes on Punjab and saw in the Sikhs a formidable foe. So they made plans to destroy the theology from which the Sikhs derive their spirit to be independent. When Takhat Patna came under the rule of British East India Company in the 1780s, they hired the Mahants of Takhat Patna to compile “Dasam Granth” in order to subvert Sikh theology. Ever since John Malcolm planted the story of “Dasam Granth” in his Sketch of the Sikhs in 1812, Christian missionaries have been using this spurious literature to distort Sikhism. One would expect that due to modern enlightenment the missionaries too would learn to speak the truth, at least for the sake of their savior. It is sad that for missionaries who are ever ready to usher “lost souls” to their “father in heaven”; truth is nothing but “manipulation and deception”.
First of all, the Chaupai is not of Guru Gobind Singh’s composition and second the word “eesa” does not mean “Jesus”, it means Eeshwar (God). It is also used for Shiva one of the gods of “Hindu Trinity” known to Indians long before the Semite “salesmen” manufactured the story of Jesus. Moreover, the authors twisted and stretched the meaning of the stanza to fit the description of Jesus.
I would like to thank Sarbjit Minhas for commenting on my article on Sikh names. The necessary
correction (Minhas as Rajputs) will be incorporated in the revised article but only after further verification.
Editor: Dr. Ahluwalia has only suggested that he will verify the origin of the Minhas family name. As an author he has shown great responsibility in acknowledging your concern but rightfully asserted that he will make a correction once he has verified what you have suggested is indeed the case. No offence should be taken since Dr. Ahluwalia is open to correcting the information in his article once he has researched this issue further.
_._._._._
Dear Dr. M.S. Ahluwalia,
Thank you for your response. I understand that you would like to verify my
family name as being of Rajput descent, however I find it near difficult to sit
here and read that.
For your information the following surnames are Rajput: Minhas, Manhas, Parmar,
Parhar, Luddu, Jaswal, Rathore, Manj, Janjua, Bhatti (some have converted to
Jatt), Chauhan (some have converted to Jatt), Saroya, Powar (some have
converted to Jatt). I'm sure there are other surnames that I cannot think of at the moment.
I do not know many Tarkhans, but one surname that I'm sure of is Sehra (a
family friend of ours) another may be Boperai and Channa. I hope this helps and I look forward to reading more material by you.
This article is a revelation....