Central Gurdwara Resource Centre Newsletter

Issue 12 September 1996

Issue number 12, one year of the newsletter! This year really has been interesting for me, I have learnt so much about our beloved religion, but still there is so much more. Everyday there is something new, inspiration can come from an interesting line of Gurbani or a story of the colourful past of the Sikhs.

Getting together with others to discuss and learn is so valuable. I encourage you all to get together and form a Gurbani Study Circle, where a few of your close friends and family meet once a week at someone's house for about an hour or so. Choose one shabad from Guru Granth Sahib and find the translation of the Shabad, then really try to understand what Guru Ji is telling us word by word. A useful publication is the translation of the Guru Granth Sahib by Manmohan Singh published by SGPC and available at the Sikh Missionary Society in Southall. On each page this has the Original Gurmukhi of Guru Granth Sahib along with an English translation and explanation in simple Punjabi. You can then end the session with some simple Naam Simran - repeating and remembering God's Name.

On the media front we have some good news from the Sikh Professional Service in Wolverhampton, who have won a campaign to have the news read in Punjabi on BBC Radio West Midlands. They now want to campaign further, if you are willing to join a letter writing campaign or help in any other way please do contact us so that we can put you in touch with them.

Finally I would like to end by saying a thank you to all the contributors and others who have helped make the newsletter a success and also to thank you the readers for all your support in this first year.

Bhupinder Singh

C O N T E N T S

The Month of Assu

Sarbat Surat Dastaar Sira

Amrit

Class divisions in the Sikh Community

Poets Corner

Important dates in Sikh History - September

Back to the Home Page

This months Gurpurabs

13 Sept First Prakash of Sri Guru Granth Sahib Ji

14 Sept Gur Gaddi Guru Arjan Dev Ji

16 Sept Joti Jot Guru Ram Das Ji

25 Sept Gur Gaddi Guru Ram Das Ji

Contents

Sabat surat dastaar sira

Adapted from an article in Abstracts of Sikh Studies.

Unfortunatley cutting and trimming of hair, use of tobacco and intoxicants amongst the Sikhs is fast spreading. Wearing of caps by young and even old Sikhs against all canons and tenets of Sikhism is a common sight. The stern stricture that any Sikh who wears a hat is like a leper doomed for ever - "Jo Sikh hoe, sir topi dhare. Janam janam kushti hoe mare" - is being ignored.

During Bhai Vir Singh's time (1872-1957), a Sikh youth settled abroad, sheared his hair and sent his photograph bearing a hat to his parents with a justification that one should change according to necessity of life and circumstances. The parents, who were greatly perturbed, approached Bhai Sahib for help. Bhai Sahib wrote a letter to the apostate in Punjabi which is given below:

"Respected Sardar Sahib,

We are greatly surprised and disturbed to read your letter. Bowing against one's faith and form is the result of slavish mentality, which had been caused by our continuous subjugation under foreign rulers. Guru Nanak embarked to take this weakness out of us. In spite of utmost regards for the wishes of his respected parents and elders to remain at home to look after them and his young family, he preferred to go out on his hazardous mission of world-emancipation. He did not accept superstition, and demonstrated the omnipresence of God in all directions. He did not bow to Kauda rakshas·, but sat in his cauldron filled with boiling oil. Guru Angad boldly faced Emperor Hamayun's drawn sword, and reminded him of his cowardliness in front of Sher Shah Suri. Guru Amar Das did not agree to comply with Emperor Akbar's instructions to preach Hindu mode of worship. Guru Arjun did not include Prophet Mohammed's praise in Sri Guru Granth Sahib, but faced death and severe torture inflicted upon him by Emperor Jahangir. Guru Hargobind refused to part with Emperor Shahjahan's falcon which fell into the hands of His Sikhs, but fought a battle at Amritsar which He won to assert the rule of game. Guru Gobind Singh created the Khalsa and taught them to stand on their ideals, to fight injustice and oppression and never to give in. He blessed his Khalsa with a dominating personality and strong character which does not bow to any physical mental or moral weakness.

Bhai Taru Singh has asked his executioner to remove his scalp along with his hair rather than cut his hair. Bhai Mani Singh preferred to have his limbs cut to pieces to save his hair. Other countless martyrs like Bhai Shubag Singh did not abjure their faith.

The British ruled India for three centuries, but they never wore Indian dress. The Indians, due to slavish mentality started wearing Phatans' dress during their rule, and adopted European dress during the British Regime.

Our Gurus taught us to remain firm to our convictions and resolve. This spirit if independence which they inculcated, helped the Sikhs to establish an Empire in Northern India.

Hair is our uniform, our identity and symbol of devotion and dedication to our Gurus. Hair with a turban bestows sardari. Guru Gobind Singh had made the Sikhs as lions(Singhs). Do not lose this privilege and identity, and do not break your relationship with the Gurus. Please grow your hair and come to meet us in your original form to gladden out hearts."

On receiving this letter, the Sardar returned to his original form and faith.

About 45 years ago in response to someone lamenting on the Sikh plight and Apostasy, Sant Jwala Singh of Harkhowal, Hoshiarpur district, had remarked that there were only 18 real Sikhs present at that time, and the rest were all Malechas (Barbarians). The situation has not changed today the Sant in his comment had implied the qualities, the strength and the purity of character required of a Sikh. There are numerous incidents in Sikh History where a lone or a few determined and inspired Sikhs stood their ground against heavy odds justifying Guru Gobind Singh's fiat Savah lakh se ek laron, tabe Gobind Singh naam kahaoon - "If I , Guru Gobind Singh, deserve my name, a single Sikh will confront 125,000.

There is a scriptural injunction on the maintenance of unshorn hair and wearing of turban in Guru Granth Sahib (p.1084), which states Sabat surat dastaar sira. Sabhat means whole, unshorn, unaltered and pure in its original form. Dastaar, is turban and sira is head. Collectively it means, a person replete with full physical features inclusive of hair as granted to him by God and a turban to adorn the head. Hair and turban is the crowning glory of a male and this has been the traditional dress of our rishis, Gurus, saints and bhagats. A Sikh is not complete without his turban which he supports all the time. Among the four taboos (Kurehts) prescribed for a Sikh, cutting or trimming of hair is one.

The bearing and dress of a Sikh are so significant that Guru Gobind Singh Says that his follower has his special appearance "Khalsa mero roop hai khas". Of the special status conferred, the Sikh humbly submits "Tu Sahib haun sangi tera" - Oh Lord, I am only your imitation. The Nihangs, a Sikh warrior sect, still today were the same dress as worn by Guru Gobind Singh and his army and they were known as "Guru dhe ladle Sikh" - beloved Sikhs of the Guru. A Sikh is one who respects and acts upon the Guru's commands and belief. "Sikhi Sikia Gur vichaar"

The Numerous martyrs whose deeds are referred to in the daily Sikh ardaas, live true to the tenets of faith, retaining unshorn hair till their last breath of life - "Dharam nahin harea, Sikhi kesan swasan naal nibhayi" the foremost request of a Sikh is for the grant of Sikhism and hair, "Sikhan noo Sikhi daan, kesh daan".

Brig. Hardit Singh (Retd.)

Contents

AMRIT

Before Khanday ki Pahul Amrit was introduced by Sahib Sri Guru Gobind Singh ji Maharaj, There Was Charan ki Pahul Amrit. This was started at the time of Guru Nanak Dev ji and involved the disciple, wishing to take Amrit, drinking water sanctified by the touch of the lotus feet Of the Guru. This was Amrit, and the disciple became a Sikh of The Satguru. This Way of Taking Amrit and becoming a Sikh Was Started by Guru Nanak Dev ji and was carried out by All Guru's including Guru Gobind Singh ji. However, Guru Gobind Singh Had foreseen the fact that he was to be the last guru in human form changed the ceremony from Charan Pahul Amrit to Khanday ki Pahul Amrit (First Amrit Sanchar of Khanday Ki Pahul Amrit was at Takht Sri Keshgar Sahib, Anandpur Sahib on Vaisakhi 1699). Now the ceremony could continue with the Panj Piyaray conducting the Amrit ceremony, with Sahib Sri Gur Granth Sahib Ji there as the Guru in Spirit. The Fact that Guru Gobind Singh ji took Khanday ki Pahul Amrit and the other guru's did not does not imply that they were not Amritdhari. It is from the Guru That Amrit is obtained - Just the sight of the Guru is Amrit - An Amritdhari should drink Amrit every single day. A Khalsa of the Satguru rises early in the morning and repeats the Naam given to him by the Panj Piyaray.

The Gurmanter is given to a Sikh when he/she takes Amrit - implying that to become a true Sikh of the Satguru, it is necessary to take Amrit.

The fact that Sahib Sri Guru Gobind Singh ji also took Amrit is two fold.

1) He placed The Khalsa at the Same level as himself thus being Guru and disciple in one ( This is unique to Sikhism alone that The Prophet of the particular religion, out of his humbleness, also became a disciple of the religion And not an idle to be worshipped by members of that particular religion )

2) He removed any doubt's From the mind of his beloved Sikhs that Charan Pahal was in no way higher than Khanday Ki Pahal by partaking it himself - Those that had previously received Charan Pahal were requested to take Khanday ki Pahal.

Time and again people talk as if the Gurus were different, but it must be remembered all the Gurus from Guru Nanak Dev ji To Guru Gobind Singh ji are the same. It is like taking a jug of water and pouring the water from Jug 1 to another jug and then the same water into jug 3 and so on until you reach jug 10. Jug 1 could be green and jug 8 could be pink; Jug 4 could be the size of a can of coke and jug 7 could be the size of a car; Jug 3 could be made of steel and Jug10 could be plastic - But The water passing through them is the same. In the same way, we have some of our Guru's who lived and dressed like typical saints of their times and other guru's who lived like kings and fought battles (but were still saints!) Guru Har Krishan Sahib ji was only 8 years old whereas Guru Amardas was over 80. All the Gurus possessed the same soul. This Jot is now in the Guru Granth Sahib ji. Guru Arjan Dev ji had the first Adi Granth compiled - He himself slept on the floor and the Adi Granth was placed in his bed! The Guru's regarded the shabad as higher than themselves.

The Guru Granth Sahib contains bani which is GOD itself - The words in the Guru Granth Sahib are the very words of the formless, omnipresent, all pervading God - let their be no doubt about this.

So when Guru Gobind Singh said "Rehit piyari mauj kou, Sikh piyara nahi" Recognise these as the word's of the same one true Guru from Guru Nanak Dev ji to Guru Gobind Singh. Further more, it is by taking Amrit you are told about the Sikh Reht, and one vows to keep it and Guru has said, " Rehit bina nah sikh kahavay"

Thus to become a true Sikh of the guru it is ABSOLUTELY NECESSARY to take Amrit.

Jasvinder Singh

Canada

Contents

CLASS DIVISIONS IN THE SIKH COMMUNITY

The concept of seva is absolutely central to the Sikh faith. Various organizations of Sikhs, particularly ones composed of people in professions requiring a high degree of education, have done commendable work in this area and committed considerable resources in an effort to help the Panth. It provides great pleasure and inspiration to see that so many financially comfortable Sikhs take seriously their religious DUTY, as Sikhs, to engage in seva.

Unfortunately, many of us do not seem to appreciate the true reason the Gurus mandated its inclusion in our lives. Seva is not undertaken to "toot one's horn." It is not done to impress people with how much money or time one has donated, for that would merely be a vulgar display of haumai (ego). The reward for seva comes not from recognition by mere mortals, but from the personal satisfaction one derives from selfless service, and from the grace that Waheguruji will bestow for heeding the Hukam.

The malady that afflicts so many Sikhs in professional occupations and/ or from privileged backgrounds, prevents them from empathizing with the plight of Sikhs who are not as fortunate as they are. These financially secure Sikhs are all too often completely unsympathetic to the daily travails of those who are neither highly educated nor well-off financially. This is somewhat understandable-though not excusable-due to their physical separation and removal from the immediate squalor that so many of our less fortunate sisters and brothers must contend with on a daily basis. The results of this division are starkly evident from the fashion in which we are divided as a community: socially, politically and even in our gurdwaras.

Although many of us have been blessed by Guruji to have "made it" in this country, this is no longer true for a rapidly growing proportion of our people. The demographics of the Sikh community have shifted radically in the last decade, as less educated relatives of earlier immigrants arrive in this country, and as numerous rural Sikhs flee the repression of the oppressive regime in India for the United States. These recent arrivals have entered the economy by finding work in a number of occupations, often with lower wages than those occupied by the highly educated immigrants of earlier years. I realize that this may be a revelation to some of us, and ignorance is certainly not a crime.

These recently arrived Sikhs face the same racist discrimination that all of us do (and sexism in the case of the women), as well as the additional burden of being socially and politically disempowered workers in a society that is increasingly hostile towards unionization and other types of organization by low-wage workers. It is this segment of the community that I am concerned about-a segment some of us may not have known existed-because they suffer not only in the workplace and in the private sphere, but they are also being marginalized and isolated within the Sikh community itself. This is our fault. Furthermore, the moral obligation to remedy the situation lies with those of us in privileged economic and social positions. We must reach out to these alienated members of our religion in order to prevent the further splintering of the Panth.

In order to begin fostering ties to non-professional Sikhs, something that should be the goal of anyone who takes the Guru's HUKAM seriously, we need to recognize that Sikhs in the US now occupy a MUCH GREATER variety of occupations than they have at any time in the past. Sikhs are no longer just professionals, nor are they only soldiers and farmers like many Sikhs in South Asia have been historically. Sikhs have expanded into a whole range of non-traditional jobs such as gas station attendants, truck and cab drivers, waiters and waitresses, and a whole host of other working class jobs. We should be equally proud of our sisters and brothers who have taken up these types of occupations, as we are of our community's doctors and engineers. After all, they have followed the Guru's dictate to live honestly through one's own hard work. Instead we are all too often exposed to a sickening arrogance among the wealthier segment of our community that seems to indicate that they consider themselves superior to people who have less money, or smaller houses or less expensive cars.

Among the Sikhs to recently arrive in the US are many who have been forced to leave their homes, out of fear of torture or death, to seek political asylum in this country. These people who have risked their lives for the well-being of the Panth-something precious few of us can say-usually do not have access to the higher-paying jobs in this country. But their lack of schooling and wealth does not mean that they are any less hard-working than any engineer or doctor! Quite to the contrary, they, like most working class people, receive much less compensation for equally HARD work. In addition, their labor is usually conducted under far more adverse working conditions than we "intellectuals and professionals" in our air-conditioned offices have to face. I think once we begin to respect the position and life circumstances of our less-privileged community members, we will have made great strides as a community.

Unfortunately, many Sikhs continue to cling to the archaic, illogical idea that in order to gain respect and political clout in this country, we need to promote professional organizations. This inherently elitist concept is revealed as perceptibly flawed when one considers that political strength comes from masses of people, not a few exceptional individuals. Politicians seek not only monetary contributions, but votes. Votes are what get them their jobs, and something they will go to great lengths to secure. Saying we need organizations comprised of "professionals" in order to garner political power is not only fallacious, but a convenient rationalization for an attitude of elitism!

Would it not be FAR better to impress Americans with our deeds than our wealth? I would much prefer that people think of how honest, hard-working, trust-worthy and religious Sikhs are, than of how much material wealth (which we cannot take with us after this life anyway) we have as a community. Wouldn't you rather have people identify Sikhs with SEVA instead of MAYA??? Furthermore, trumpeting our financial success to others may arouse resentnment instead of respect, something the Jews have learned the world over.

We need to unlearn much of what we have been taught in regard to upper-class elites and so-called leaders of the community. History has shown repeatedly and irrefutably that great leaders do NOT make history, the masses do. To illustrate my point, let me give a brief historical example from American history, as interpreted by Kwame Toure. Take Martin Luther King Jr., righteous as he was, and put him in Birmingham, Alabama in the 1950's, speaking out against structural, systematic racism in this country. He will be lynched. But if you surround that same Black preacher with THOUSANDS of people who believe in the same things he does, and are willing to work and sacrifice to make them reality, then you have the possibility for revolutionary change. By the same token, the only way for Sikhs in the US to truly achieve political power (and with it the ability to raise awareness about the inhumane situation in Punjab) is through unity among ALL Sikhs, regardless of age, caste, class, wealth, education, etc. Our commitment to our community and to our Guru are concretely demonstrated by how sincerely we attempt to make this goal a reality.

I think you will be able to see where I am heading if you engage in an exercise of empathy with me. For a few minutes, try to place yourself in the place of and attempt to imagine how a person who is not a "professional"-yet a dedicated sevadar or sevadarni-would view a group that apparently (from the name of the organization) holds as one of the primary criteria for admission, membership in a professional occupation.

Instead of elitist organizations that exclude people, what the community needs are more broad-based groups that reach across class (and caste) lines. Such a group would be able to unite Sikhs from all types of backgrounds behind a common mission, while fostering unity amongst its members in the process. A fine example of such a group is one in England called Sikh Community and Youth Service. Another was the short-lived Sikh Seva Society in the San Francisco Bay Area. Names like these are not only inclusive, but welcoming to Sikhs of all socio-economic backgrounds. Membership in such a group indicates only a dedication to the principles of Sikhi, not how much money, education or prestige one has. An organization which mobilizes the entire Panth will certainly be much more effective that any group which limits itself to just "professionals."

My intent is neither to attack nor throw brickbats at members of our community, but to bring to light a serious quandary plaguing it. This problem is one that anyone concerned with the welfare of the Panth must contend with, but one to which the majority of successful Sikhs seem quite blind. As I said above, this myopia is certainly understandable because, due to their material success, these Sikhs have been insulated from the degradation that accompanies low-wage work in the contemporary American socio-political superstructure. However, they can no longer plead ignorance to the charge that they did not know that many people feel excluded from their activities. This short-sightedness must be dealt with for us to ever achieve the level of success that phenomenally united minority groups like the Jews have attained.

When the adherents of Islam embark upon the pilgrimage to Mecca, the hajj, they don simple, symbolically-charged, identical attire. Thus, one is unable to distinguish between one of high or low status, great or insignificant wealth, race or national origin. It is a demonstration of human oneness and unity. In our faith, the great equalizer in this regard is gur ka langar. This brilliant institution was similarly designed to eradicate the differences between us. All were to sit TOGETHER as one body of disciples of the Guru, and show their commitment to a casteless society by partaking of food with people from all strata of society-again a tremendously powerful symbolic statement.

However, when one enters our langar halls today, the sight is anything but one of unity among the various classes of Sikhs. Those of similar economic and educational backgrounds tend to congregate together, and the occupationally segregated groups do not usually have too many good things to say about people in the other groups (I am sure I do not have to go into detail on this point!) This segregation by class/education in gurdwaras is merely a symptom of what occurs on a much wider scale in the community as a whole-a disease we must eradicate!

I have iterated the aforementioned criticism at numerous Sikh public forums throughout the country and have met either tacit agreement or boisterous concurrence. Yet, this primarily economically advantaged group of people then return to their communities and fail to act upon their espoused convictions. I think that we can all support the idea that the gap between the various segments of the community must be bridged. Yet for this to happen, someone must take the first step. My firm conviction is that it must be those of us in a privileged position who must offer the fig leaf, and I think it is our duty as slaves of the Guru to do so! The way to do so is NOT by isolating ourselves into organizations that preclude the membership of large portions of the community. Barricading ourselves in such a manner not only exacerbates class tension in our community, but prevents the utilization of our full potential. Seva should not only be useful, but efficient. Excluding large portions of the Sikh community is anything but.

Jaideep Singh

Contents

Poets Corner

Contents

1 Sept 1574 Joti Jot Guru AmarDas Ji and Gur Gaddi Guru Ram Das Ji

1 Sept 1581 Joti Jot Guru Ram Das Ji and Gur Gaddi Guru Arjan Dev Ji

3 Sept 1708 Madho Dass Baeragi baptised and became Banda Singh Bahadur

4 Sept 1838 Birthday of M. Dalip Singh

11 Sept 1487 Guru Nanak's Marriage date

16 Sept 1631 Baba Buddha Ji Passed away

18 Sept 1708 Guru Gobind Singh attacked by 2 Pathans in Nanded

22 Sept 1539 Joti Jot Guru Nanak Dev Ji

22 Sept 1534 Birth anniversary of Guru Ram Das Ji

29 Sept 1690 Birth anniversary of Baba Jujhar Singh Ji - Sahibzada

Contents

If you are part of any Sikh organisation and can distribute this newsletter among young Sikhs please contact us.

The opinions expressed do not necessarily reflect those of the Editors or Management of the Gurdwara.

Address:

Central Gurdwara Resource Centre

62 Queensdale Road

London W11 4SG