Tuhady Pattar (Your Letter)

On receipt of Monthly "Gurmatt Parkaash" - January 2004, it is noted that S. Nirvair Singh jee "Arshi" has been appointed new Editor whereas former Editor S. Chamkaur Singh jee has been shifted to the Guru Kanshi? Gurmatt Institute, Sri Damdamaa Sahib, Talwandi Sabo, Bathinda. Although I am no body to question such arrangement, still you may enlighten the contributors/readers of Gurmatt Parkaash as to whether such posts are advertisements and open applications are invited by the SGPC or such are internal transfers? What are the pay scales for such posts and other requirements/qualifications/experience etc.? Since for several years S. Nirvair Singh jee Arshi was also Chief Editor of "Sach Khand" published by Gurduara Sachkhand Board, Siri Hazoor Sahib, whether he had ever objected regarding the installation and parkaash of Dasam Granth there?

In the Sikh Reht Maryada, it is specifically mentioned that No book should be installed like and at par with the Guru Granth. To me it appears that Mr. Arshi may do his best to start similar practice within the "Darbaar Sahib Complex!"

In this regard, Advocate Gurcharanjit Singh jee (Lamba) Editor, Sant Sipahi may already be trying because he was earlier in Patna Sahib where Dasam Granth is also installed regularly as per recent controversy between Jathedaar & President. Dr. Amarjit Singh jee is already posted in Amritsar as Professor Shahid Sikh Missionary College on transfer from Guru Kanshi Gurmatt Institute.

Will you kindly let us know through Gurmatt Parkaash that installation of "Dasam Granth" at Patan Sahib, Hazoor Sahib and elsewhere is a wrong practice and must be stopped before 30 March 2004. Otherwise call them to Akaal Takht Sahib for similar action as taken against other GurSikhs who even have not violated any provision of the Sikh Reht Maryada ! Since all the SGPC's employees including Jathedaars and Granthis have been drawing their salaries and other perks through Goluk collections, Sikhs should know how much they are paid and what is their retirement age etc.? i . e.

Jathedaars, Head Granthis, Granthis, Professors, Principals, Editors, Asstt. Editors, Asstt. Secretaries, Managers and so on. Let there be transparency at all levels. Malice towards none.

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It is my suggestion that an outline of Sarbat Khalsa should be formed. Let Dr Hajinder Singh Dilgeert be the Convener of this Sarbat Khalsa. He should prepare a list of the Sikhs who should be members of sarbat Khalsa and then a meeting of this Sarbat Khalsa should be called.

As always, on December 25th, the Sikh community of California came together at Los Angeles to celebrate the 337th birth anniversary of their beloved tenth great Guru, Sri Guru Gobind Singh ji. The function is to be held under the banner of DARBAR-E-KHALSA at Mount San Antonio College, 1100 N. Grand Avenue, Building 3, Walnut, CA 91789 from 7 am to 3 pm since last 18 years. More than 10,000 Sikhs from all over California and neighboring states attend making this the largest religious congregation of Sikhs in Southern California.

ivsLv iswK smyln nfl sbMDq hyT afey nfvF vfly swjxF ny imqI 25 dsMbr 2003 dIaF aKbfrF ivwc CwpI Kbr anusfr, spoksmYn dy sMpfdk joigMdr isMG nUM BfeI joigMdr isMG vydFqI ny sRI akfl qKq sfihb AuWqy pysL hox leI qlb kIqf hY, df ivsLv iswK sMmyln dy pRvfn kIqy mwiqaF dy sMdrB ivwc ivsLlysLx kIqf aqy hyT ilKy inrixaF AuWqy pujy:

iksy mMdBfvnF qoN pRyrq ho ky eysny BfeI joigMdr isMG vydFqI nUM ahudy Auwqy ibTfieaf hY aqy syvf mukqI dI Aumr 60 sfl ho jfx qoN bfad vI kfiem rwiKaf hY.

2[3 Auprokq kfrx krky BfeI joigMdr isMG vydFqI kyvl aqy kyvl dusLmx jmfq dy hWQToky df hwQ Tokf hYY. iksy sLrDfvfn, gurU Kflsf pMQ df Blf locx vfly iswK leI eysdf hukm mMnxF gurisDFq, gurbfxI dy afdysLF, gurU pMQ dy gOrvmeI ieiqhfs aqy rvfieqF nfl gwdfrI hI hY, hor kuJ vI nhIN !

3[1 'dsm gRMQ' dy nFa hyT pRcwlq lwcr aqy arQhIx imiQhfisk kQfvF nfl BrpUr smucI pusqk nUM sfihb dsvyN pfqsLfh dI ikRq dwsxf hjUr dy prm pivqR jfmy Auwqy dfgL lgfAux quwl hY. eys mukMml pusqk nUM sfihb ilKq pRcfrn df aMqm insLfnf hjLUr dI pfvn CbI nUM Tys lf ky srbMsdfnI nIly GoVy vfly ivruwD lok mnF ivwc nPrq dy bIj bIjx qoN isvfey hor kuJ nhIN.

3[2 mnwuKqf dy isLMgfr sfihb dsvyN pfqsLfh dI sKsLIaq hr bulMdI nUM Cuhx vflI, ieiqhfs dy sYNkVy pRmuK pfqrF dy hfx dI, anykF pIVHIaF nUM ieKlfkI AucfeIaF, kurbfnI df jLjLbf bKsLdI, mnuwK mfqr nUM aiDafqmk qrwkI dI crmsImF Auqy lY jfx dI smrQf rKdI hY. eys CbI nUM ieiqhfs dIaF sfZy iqMn sdIaF ny aiq dI pfkIjLgI ivwc sMBfl sMBfl ky rwiKaf hY. eys dI EhI inrmlqf sdf brkrfr rwKxF srb kilafxkfrI hY.

3[3 eys mMqv leI 'dsm gRMQ' afKIdI pusqk nUM nkfrnF, sfihbF dy eysdy lyKk hox dy sPYd JUT nUM pirHaF ivwc nMgy krnF aiq lfjLmI hY. eys krm ivwc ihwsf pfAuxF hr iswK aKvfAux vfly df awvl Dfrimk PrjL hY. ieh ieiqhfs dy swc nUM srDFjlI hY.

4[1 BfeI gurbKsL isMG kflf aPgfnF iewk sLrDfvfn aMimRqDfrI guriswK lyKk hY. EsdIaF ikqfbF iswK pMQ dI ibhqrI nUM smripq hn aqy gurbfxI dy aYn anukUl hn. mukfbly ivwc BfeI joigMdr isMG vydFqI dvfrf sMpfidq pusqk gur iblfs pfqsLfhI 6 iewk by-hwd iGnfAuxI mfniskqf ivwcoN pYdf hoeI jLhr dI gMdl hY, kUVy df vwzf tokrf hY.

4[2 jdoN BfeI kflf aPgfnF ny eys Auprokq qwQ nUM, gMBIr ivcfr krky pRgt kIqf qF BfeI joigMdr isMG vydFqI ny EsnUM ibnf suxy aqy ibnF Esdy ilKqI spsLtIkrn vwl qvwjo idwqy, ibnf Esdy pwK nUM ivcfry, nIc clfkI nfl Ausfry gorK DMdy ivwc Psf ky EsnUM pMQ ivwcoN Cyk idwqf.

4[3 eys qrHF nfl CykxF mDkflI mfniskqf ivwc zuwby mOlfixaF dI jfVH hyT afey ieslfm ivwc qF jfiejL ho skdf hY iswKI ivwc ieh muZoN ax-aiDkfrq krvfeI hY. 26 akqUbr 2003 dy 'ivsLv iswK sMmyln' dI hdfieq anusfr ieh iswK Drm dy sMklp dy ivroD ivwc hY. eys nUM jfiejL mMnxF srfsr bujLidlI, iensfnIaq dy ivroD ivwc aqy iswKI pRMprf nUM mukMml iqlFjlI hY. ieh sfzy vrgy kROVF afm iswKF df idRV ivsLvfs hY.

asIN mihsUs krdy hF ik bfvjUd bhuigxqI dy iswKF dy ivroD dy, 'mhF gRMQI, jQydfr' afpxf glGotU afm iswK dI grdn Audfly kwsdy hI jf rhy hn. eys mksd leI ieh afpxy avYD 'hukmnfimaF” df afqMk PYlf rhy hn. ivcfr vtFdry leI kueI QF nhIN Cwz rhy. iswK Drm leI ieh mfrU siQqI hY. afm iswK dy ivcfrF dI pROZqf leI, eys nvyN afqMk ivruwD lok rfie lfmbMd krn leI asIN sMn 2004 ivwc cfr vwzy 'iswK sMmyln' ihMdosqfn qoN bfhr krFgy aqy eyQy pMjfb ivwc 'srbwq Kflsf sMmyln' krky eys guriswKF nUM afqMikq krn dI kRUV rIq nUM mukMml TlH pfvFgy.

scI-suwcI soc nUM prnfey hr mnuK nfl aWj asIN vfadf krdy hF ik 'mhF gRMQIaF dy avYD hukmnfimaF df afqMk iswK mfniskqf ivwcoN smUl nsLt krn leI inrMqr ikirafsLIl rhFgy.

With great humility and utmost respect, we the Sangat of Sikh Gurdwara in CRPF Bangalore have taken the liberty of writing this letter to you about the Kar Sewa of a magnificent Guru’s house here in CRPF for the Sikh Sangat of Bangalore

.What is being built here is really quite remarkable, inspiring and very unique, and the purpose of this letter is to share out excitement with you, and encourage you to participate.

Quite frequently, as a Sikh of the Guru, managements of various Gurdwaras in India for help in building a new Gurdwara may have approached you. In keeping with the spirit of giving, you may have helped those efforts. Also, you may be aware of various complex issues that exist with out religious institutions in this country, such as elections, infighting and personal politicking.

While we are acutely aware of the need for Gurdwaras in every town to pass on the Sikh traditions to our younger generations, we also are cognizant of the fact that this goal has eluded us. Our younger generation has been growing averse to the Sikh way of life, primarily due to lack of communication between parents and children about Sikh history, culture and true understanding of our religion.

The department has provided the land of size 187 ft x 106 ft for construction of Gurdwara. The Nishan Sahib Sewa was started on 25 Jul 2003 and inaugurated on 03 Aug 2003 followed by Bajan Kirtan and Ardas. The 64 ft Nishan Sahib was erected consequently. The construction of durbar is purposed to be of size 60 ft x 40 ft and adjacent space is earmarked for the construction of langar kitchen, langar hall, family/Ragi Room, Guru Sukhasan Room, Storage of Water tank, Toilet/Bathroom along with Adjacent Parking lot for Two/Four wheeler vehicles. We expect the new Gurdwara to have a capacity to house hundreds and eventually thousands of devotees.

We are hopeful to have as much funds as are needed to complete the project before we progress further from ground breaking. We are not eager to carry the burden of heavy bank mortgage and we are hoping that through your generosity, we will be able to complete this unique project.

We feel that, once built, this Gurdwara will set an example for Sikh Sangats around the worlds to follow. Here the emphasis is on Sewa rather than leader ship, emphasis is on humility on unity rather than infighting and bickering in this way we can best serve future generations.

Therefore, we humbly request you to do what you can to assist in this unique project in ways of Funds/Construction Materials/Cements/Bricks/Sands and related material required for the project.

No, donations are small or big, it will be our privilege to share what we have been blessed to accomplish, we pray and look forward for your assistance to help us complete this unique project and build bridges between fellow Sikhs.

UNITED SIKHS, a Sikh organisation working for the betterment of 25 million Sikhs globally, deeply regrets French President Jacques Chirac’s call for legislation to ban the wearing of religious articles of faith in public schools and to regulate their wearing at the workplace.

This exclusionary law will ban Sikhs from wearing their distinctive Turbans in addition to banning Islamic head coverings, Jewish skullcaps and oversized Christian crosses in public schools and workplaces.

The global Sikh community urges President Chirac to reconsider his decision as it violates fundamental human rights including freedom of religion and the right to education. Wearing a Turban is not an optional but mandatory requirement of the Sikh faith.. Such legislation will deny approximately 7,000 Sikhs residing in France their fundamental right to practise the Sikh faith.

A remarkable French postcard dated Sept 1914 heralding the arrival of Sikh troops of the 15th Sikh regiment, wearing their articles of faith. The leading soldier is seen holding the French tricolour in his left hand. (Courtesy : Paramjit Singh, Co-author :Warrior Saints, London, IB Tauris, 1999).

‘The Stasi commission, which recommended the ban, consulted all communities on this issue but did not consult the 7,000 members of the French Sikh community before making its recommendations,’’said a dismayed Gurdial Singh, a French Sikh community leader, who has lived in France for 23 years.

‘The 7,000 Sikhs of France are law abiding citizens and our children are second generation proud French nationals,’’ he added.

‘The Sikh Turban is not a hat which we can take off when we are at school or at work. It is an insult to a Sikh to ask him to take off his Turban,’’he said.

‘Our children’s education is at stake here as we cannot compromise on this issue.Our children wear long unshorn hair which needs to be covered with a Turban,’’ he added.

He said that even though some schools had in the past years objected to the wearing of the Turban, Sikh Community leaders had always successfully appealed to the discretion of the school authorities to allow the wearing of Turbans.

‘But after the ban is imposed the school authorities will not have a discretion in the matter,’ he said.

Karmvir Singh, 19 year old son of Gurdial Singh, experienced the brunt of this proposed law when he was rejected by 5 French universities in Oct on grounds that he wore a Turban.

‘They told me that they were prepared to offer me a place but only if I took off my Turban,’ Karmvir Singh said.

Ironically Karmvir Singh had in the past succesfully helped many young Sikh school children to gain admission in schools which had initially objected to the Turbans.

‘But now my education plans have suffered a serious setback because the universities acted in anticipation of the government’s plans to ban the wearing of religious articles at educational institutions ,’’ he said.

‘I was planning to do a degree in commercial studies and then go on to study computer engineering, he said.

Karmvir Singh’s school-going brothers have been told by their schools that they will have to leave.

‘We don’t know what will happen. Education is important’, he said .

There is no evidence to suggest that the French core values of ‘Liberty, Equality and Fraternity’ have been threatened by religious expression. France has emerged as a nation which champions the rights of people of all religions. The strength of its secularity should not harm the very people it protects.

In the name of secularity, France's cultural diversity and understanding between people of different religions will be jeopardised . UNITED SIKHS fears that the new law will be a throw-back to the dark days when a lack of understanding between people of different religions plagued many nations before World War II.

UNITED SIKHS has launched a global education campaign for people of all faiths and nations to appeal to President Chirac, the French Parliament, the European Parliament, the United Nations and various religious leaders to allow good-sense to prevail.

Spiritual expression promotes greater harmony through inter-religious understanding. UNITED SIKHS urges the global community to take action by signing the petition (See below) to send a strong and unified message to the President of France and the French Parliament that banning religious expression will not be in the human interest.

Please support the right to religious freedom by signing the petition at http://www.PetitionOnline.com/sikh5555/petition.html

For more information on Sikhs and the Great War in France, please click below:-
http://www.unitedsikhs.org/us-eu/sacred/france/Sikhs_in_France.htm .

(Thanks to A Madra and Paramjit Singh for their book: Warrior Saints: Three Centuries of the Sikh Military Tradition, A Madra and P Singh London, IB Tauris, 1999)

Petition URL at : http://www.PetitionOnline.com/sikh5555/petition.html

UNITED SIKHS

www.unitedsikhs.org

Europe:Tel: 0044 (0)709 200 3571
Europe: Fax: 0044 (0)871 4335655
North America: Tel: 1-646-338-5996
North America: Fax: 1-810-885-4264
Asia: Tel: 00-91- 9815673242

pihlI gwl qF ieh jLrUrI hY ik gurbfxI isrP gurUaF dI Auh bfxI hY jo sRI gurU gRMQ sfihb ivwc drj hY. koeI vI ilKq jo gurU goibMd isMG jI dI hY vI, Auh dsmysL ipqf dy hI hukm muqfbk gurbfxI nhIN hY. nhIN qF Auh afp nUM sRI gurU gRMQ sfihb ivwc drj kr jFdy. ies leI jo vI lok ieh suafl KVHy kr rhy hn ik dsm-gRMQ nUM gurbfxI ikvyN mMn leIey drasl iek glq Dfrxf AuWqy suafr hn. aijhy suafl KVHy krxf vI Ausy 50 sfl purfxI sfijLsL df ihwsf ho skdy hn ijs df hvflf qusIN afp idwqf hY.

myrf nfm anUp isMG hY mYN pfiksqfn dy sUby srhd (N.W.F.P) df rihx vflf hF qy mYN dsvIN ivwc pVH irhf hF aqy myrI Aumr 15 sfl hY. kuJ gwlF afp nfl afpxy muZly jIvn bfry:-

KYr mYN afAuNdf hF afpxI gwl Auwqy ijvyN ik mYN pihlf dws cuwkf hF ik mYN iks qrHF isMG sijaf, hux qF mYNnUM gurmiq nfl bhuq ipafr hY qy myrI KLuvfihsL hY ik myry kol ijafdf qoN ijafdf gurmiq iltrycr qy typF afid hox so mY ienHF nUM Kud vI pVH skF qy sMgqF nUM vI dyvF qF ik gurmiq df sUrj ieQy vI cmk sky. mYN hux vI afpxI ivq muqfibk sMgqF nUM typF qy iltrycr pVHn suxn leI dyNdf hF. mYN cfhuMdf hF ik do sflf kors AuprMq afpxy ielfky ivwc "Sikh Missionary College" KolH lvF. myrf gurmiq nfl bVf cfa hY, so mYN afpxy nyVy dy ielfikaF coN pusqkF pVHn leI mMgvFdf rihMdf hF. qkrIbn iewk sfl pihly mYny iksI dy GroN "imsLnrI syDF" mMgvf ky pVHI jo bhuq hI ijafdf cMgI lwgI qF mYny iPr dUsrI imsLnrI syDF mMgvfeI iPr qF imsLnrI syDF mMgvfxy dI lVI stfrt ho geI. hr mhIny ijqnIaF vI huMdIaF 5-6 iewk mhIny ivwc mMgvf ky pVHdf sF pr iewk idn AunHF ny jvfb Byijaf ik myry kol ijhVIaF imsLnrI syDF peIaF sn Auh sfrIaF qUMny pVH lIqIaF hn qF myry leI hor afAuxIaF bMd ho geIaF. ieh juvfb AunHF mYnUM iksI dy hwQ Byijaf. iPr mYny soicaf ik afp jI vwl pwqr ByjF jF kflj vwl, iPr soicaf ik iewk imsLnrI hox dy nfqy qusF nUM pwqr Byjx leI soicaf. pr musIbq ieh sI ik ijhVHIaF "imsLnrI syDF" mYny pVHIaF sn Auh sfrIaF sMn 1998, 99, aqy 2000 dIaF sn. ijs krky mYny soicaf ik afp jIaF vwl pwqr nhIN ByjFgf ikAuNik hux qF sMn 2003 cwl irhf hY, ies qrHF nF hovy ik qusF df pqf bdl igaf hovy. iPr mYny ies mfmly nUM Cwz hI idwqf.

hux nnkfxf sfihb (2003) dy gurpurb qoN bfad mYN Gr jf irhf sF ik acfnk mYnUM iewk BfeI ny "imsLnrI syDF" idKfeI qy ikhf ik ieh mYnUM iksI ny idwqI hY. jd mYN "imsLnrI syDF" vyKI qF ieh mfrc 2002 dI sI, soicaf ik ho skdf hY ik ies aMk ivwc Web-Site hovygf jd KolH ky dyKI qF nF ies ivwc vYb-sfeIt qy Pon nMbr sI ikAuNik ies ivwc pihly 10 aMk hI nhIN sn pr afKrI aMg qy afp jI df pqf vyiKaf qF afp jI nUM hQlf pwqr Byj idwqf.

hux mYN afpxy ivsLy qy afAuNdf hF-bfbf jI! mYN cfhuMdf hF ik qusI myry leI iewk imsLnrI hox dy nfqy "sfihbjLdf juJfr isMG gurmiq imsLnrI kflj ropVH" qoN PRI imsLnrI syDF qkrIbn 5 slF leI Byjo. ijvyN ik mYN dws cuikaf hF ik asIN byhwd grIb hF, ies leI sfzy Gr vfilaF nUM gurmiq ivwc koeI idlcspI nhIN hY . mYN Gr ivwc iekwlf isMG hF so mYnUM "imsLnrI syDF" bhuq cMgI lgdI hY qy afp ikRpf kro mYnUM afpxy pfsoN hr mhIny ieh prcf Byjdy rho. jF iPr myrf zfierYkt dfKlf krvf ky mYnMU kflj qoN pMj sflF qwk Byjo qF ik mYN pUrn guriswK bx skF. mYnUM "Sikh Missionary College-Ludhiana" hr cIjL PRI Byjdf hY qy mYN qusF pfsoN BI AumId krdf hF. agr qusIN myrf do sflf kors ivwc dfKLlf krvfAuNxf cfhUMdy ho qF Auh BI mYnUM Byj skdy ho mYN Br ky afp jI vwl Byj idaf krFgf. mYnUM pqf hY ik Sikh Missionary College (Ludhiana) and Gurmat Missionary College (Ropar) df kors iewko hI hY.

mYny mlysLIaf, XU[ky[, knyzf dy kuJ BfeIaF nfl vI gwl kIqI sI pr AunHF ny hfly qwk nF koeI jvfb qy nF koeI pusqk afid ByjI hY. ies qrHF nF hovy ik qusIN vI mYnUM koeI jvfb nF dyvo. qusF df jvfb kI hY? mYnUM koeI cIjL Byjdy ho jF nhIN ? jvfb jrUr dyxf qF ik mYnUM lMbI ieMqjLfr nf krnI pvy. mYnUM Pon qy jvfb dyx leI pfiksqfn df kMtrI koz 92 imlf ky eyrIaf koz 938 aqy Pon nM: 410530 qy pfiksqfnI tfeIm dy muqfibk dupihr dy 1:00 qoN lY ky 5:00 vjy qwk jF iPr rfq dy vkq 9 qoN 9:30 ieh nM:92-938-410456 imlf ky Pon kr skdy ho. myry imlx df pqf hY:-

Some very disturbing news/stories are appearing in on-line media like Sikhmarg/Sikhnet/Sikhbulletin on the above topic. Dr Harjinder Singh Dilgeer has even written an article on the subject. This requires immediate attention from the community. The nutshell of all these stories is that Sikh girls are enticed by Pak boys to be dumped in a brothel. There are a number of reasons as to why Sikh girls fall into the trap. It may be physically attraction, money, drugs, use of force, or a well planned and executed trap. The reasons why these boys do it range form religion to sheer goondaism. Though most of these tragic stories have happened in Europe but they can be repeated anywhere else in the world including India. In my opinion the reasons for this can be briefly enumerated as under.

1 Sikhs as a community have failed to sell the Sabat Soorat as the most beautiful ( which it is) image of human beings. Those who dont have the Saabat Soorat are selling their images like hot cakes by sheer publicity. In fact they also sponsor negative publicity for Saabat Soorat. A case in point is the data published in some newspapers in Jalandhar that Sikh girls do not like to be married to a bearded person. This has resulted in a lack of self confidence in Sikh youth.

2 Sikhs as a community have failed to educate their youth about how to defend themselves physically and mentally against the possible attacks from these Goondas.

3 Sikhs as a community have failed to inculcate the basic of Sikhism in their youth. If you understand and love the real spirit of Sikhism, no one can harm you in way.

4 Sikhs as a community have failed to procure justice for the victims. One may say that no victim has gone to the court. But the point is what is it that hinders the victim to come forward and seek justice from court. It is the stigma, the shame, the possible social boycott. And who is responsible for this. The whole community. We must change our attitudes. All of us make mistakes in our lives. We must welcome those who want to repent and repair. Here in Australia in a similar situation ( Caucasian Girls gang raped by boys from Middle East.) the court has jailed the culprits for upto 70 years. This does work as a deterrent.

And most importantly we must ask and educate our boys not to react violently. This can lead to many more big problems.

Attention! Please About -‘Guru Roop Sadh Sangat Ji’- Some respectable persons, may be surrounded by their ignorance, while addressing ‘Guru Ki Sangat’ they use the word ‘Guru Roop Sadh Sangat Ji!’. This word is absolutely wrong and we should get cautioned. ‘Guru ki Sangat’ is always an assemblage of the people who have come to the Guru i.e. ‘Sahib Sri Guru Granth Sahib Ji’ to learn from. If Sangat is itself a personification (Roop) of the ‘Guru’, then there is no need of Guru or to come to Guru. In other words if the Sangat itself is a ‘Roop’ of Guru then what is the requirement of the Guru is there?

We must be conscious of, what we are addressing. Hence addressing by ‘Guru Roop Sadh Sangat Ji’ is extremely a wrong way of addressing and we should always be careful about it.

Further clarification about- No doubt within the Sikh History a few such ‘sakhies’ are indirectly inserted to prove ‘Guru Ki Sangat’ even sometimes above the Great Guru. These sakhies now and then seems to suggest or command the Guru even. The sakhies might have been the work of clergy ‘Pujari shreni’. But the ‘Pujari Shareni’ itself has no value within our community. We must get alerted about.

……………Others propagate ‘Guru bees visvey ate Sangat ikees visvey’, Though wrongly, but they take the implication out of it as ‘Guru is twenty times whereas Sangat is twenty-one times i.e. Sangat is above the Guru’. It is what they establish, and again they are misguided.

The original meaning to this proverb is ‘Alone the Guru is bees visvey (twenty times) & when the Sangat adds there, then in totality it rises up to ‘ikees visvey’ (Twenty one times).

In other words the proper significance out of this proverb is ‘that without the Guru, the sangat is simply one and have no value, but when it is with the consciousness of Guru or with the company of Guru, it at once rises up to and becomes ‘twenty one times’ i.e. only then it is entitled to be called ‘Guru Ki Sangat’

Not ‘Guru Panth’ but ‘Guru Ka Panth’- There is a large number of such persons within Sikhism who assume or even declare the ‘Panth or Khalsa’ as ‘Guru’ itself. Again it is not wise. The ‘Panth or Khalsa’ can never be Guru itself. Is it not wondrous? Assume for a while, if the Panth or Khalsa is itself a ‘Guru’ then what is the requirement or need for the existence of the Guru is left.

We must remember that fundamental word is ‘Guru Ka Panth’. Guru is the creator or introducer of the ‘Panth’. Panth or Khalsa is the creation of the Guru. In other words, it is an assemblage of the people who are dedicated to the Guru.

Possibility lies there that some time the word has been termed as a short word from its original word ‘Guru Ka Panth’. But this shortcut pronunciation of ‘Guru Panth’ might have suited to the clergy (Pujari Shareni) and has been twisted within the Panth by the anti powers or the politicians. After suited them, they propagated it firmly. But we must aware of it and always remember that the basic word is ‘Guru Ka Panth’ whereas Panth or the Khalsa can never be a ‘Guru’ itself.

There are also some people within our community which get confused for this prevailed word ‘Panth Guru’ with the historical event of Baisakhi 1699. Such people ought to understand that on the auspicious day of Baisakhi 1699 after examining the Panth, Guru Ji empowered the Panth in the form of ‘five amritdhari beloveds’ to perform the Gurus physical duty strictly within the limits, doctrine & teachings of ‘Sahib Sri Guru Granth Sahib Ji’.

But unlike the Guru Personalities Themselves, Who could even command are alter any tradition. The said ‘five amritdhari beloveds’ Even today can’t ‘cut or alter’ the fundamentals of the Sikhism.

For example as the Tenth Master revised our names with the glorious words ‘Singhs & Kaurs’ and so on but even today Panth as a whole has no such power & never can do so i.e. can’t alter it or revise it.

Sikh Identity Day: Sikh Council on Religion and Education (SCORE) appeals to the entire Sikh community to organize a Sikh Identity Day on the anniversary of the martyrdom of the Sahibzadas in December. This will be an occasion to celebrate our own identity and to highlight the contributions and sacrifices made by our forefathers especially by the Sahibzadas. Let this be a day when we renew our spirit and reflect on our own lives and our commitment to the Guru. This will be a meaningful way of marking the 300'th anniversary of the martyrdom of the Sahibzadas next year. Sikhs are encouraged to organize events related to this subject. This is also timely in the post 9/11 world where the Sikh identity has faced many challenges internally and externally. We ask that youngsters and the youth be encouraged to take a lead in celebrating this day.

This inspirational movie is written and directed by S. Arvinderjit Singh of Chandigarh. It is a production of Mata Tripta Ji Charitable Trust, Chandigarh. This movie has been endorsed by all of the major Sikh institutions in Punjab including Shromani Gurdwara Parbandhak Committee (SGPC) and Delhi Sikh Gurdwara Parbandhak Committee (DSGPC). Mata Tripta Ji Trust is establishing a hospital in Chandigarh and this institute will be dedicated to the 300'th anniversary of the Sahibzadas next year.

http://www.matatriptaji.org

We strongly urge volunteers to show this movie in your hometown. When you do plan to show this movie, the North American representative of the Mata Tripta Ji Trust will come to your event to explain more about the project and answer any questions. We recommend that the movie should be shown in a theater to fully appreciate this piece of work. The second option is to show in the Gurdwara or Langar hall. Organizers can charge up to 10 dollars per person to show this movie in a theater. After deducting the cost of the local event, we suggest that the excess money be given to the Mata Tripta Ji Trust for the hospital project. During the gurdwara show sangat will be requested to make donations to the hospital project.

Jathedaar Gurcharan Singh jee (Tohra), President (SGPC), Amritsar; Dr. Kharak Singh jee, Secretary IOSS and Member Dharm Parchar Committee; Bibi Kiranjot Kaur jee, former General Secretary, SGPC; S. Roop Singh jee, Asstt. Secretary; S. Ranvir Singh jee (PA-SGPC); Dr. Balwant Singh jee (Dhillon) and Prof. Hardev Singh jee Virk

I wish to share with you that Dr. Pal Singh jee of Canada (formerly of Purewal village in Punjab) gave talk on "Nanakshahi Calendar" for half an hour from 12-07 to 12-37 PM on Sunday, 16 November 2003 at Gurduara Sahib, Glenwood/Parklea/Sydney, Australia. He shared all the issues as already summed up by Dr. Kharak Singh jee as published in the Abstracts of Sikh Studies, Jul-Sep 2003/535 NS. In view of his excellent research and motivation he was also honoured with a "Siropa" by Bhai Janak Singh jee at the instance of the Australian Sikh Association Inc.

He was again kind to have discussions on Thursday evening - 20 November 2003 after the regular Rehras Paath/Kirtan/Ardaas & Sukh-Asan, from 7-45 to 9-15 PM when 15-20 participants took part. His calculations are based on his "500 Years Jantri". He was also carrying a lot of background material & research papers and pointed out mistakes in calculations made by the earlier Historians Karam Singh jee, Bhai Kahn Singh jee Nabha, Dr. Ganda Singh jee, Prof. Piara Singh jee Padam (all deceased) but he did not name one person perhaps he is still alive (I told him whether he was refering to Dr. Harjinder Singh jee Dilgeer - he neither denied nor admitted) though he was making reference to his book - Akaal Takht Sahib where 20 sudhi said to have been printed! It was like an old saying: More holier than the Hindu cow!

According to Dr. Pal Singh's calculations, Guru Nanak Sahib's Advent Day (Parkash Divas) is stated to be "1 Vaisakhi 1526" equal to 27 March 1469CE. In that case, Nanakshahi Calendar could have been started from First Vaisakh or 27 March because he emphasised that calculations can not be applied retrospectively. Moreover Vaisakh happened to be the beginning of the Solar New Year. Whereas we are made to understand that by adopting the Nanakshahi Calendar, Sikhs are moving away from the Lunar Calendar but truth is otherwise because by starting from "Chaitra" we are in reality binding ourselves to The Hindu New Year according to the Lunar Calendar! Will someone clarify this mix-up especially when Sangrands have also been fixed though their celebrations are not in conformity with the Sikhi tenets? In this respect kindly listen to "Barah Maha - 14 VCD" by Prof. Darshan Singh jee as well as to go through the Tract No. 55 by Sikh Missionary College reg. UnSikhi Festivals and their affect on the followers of the Sikh Religion.

Similarly, why not celebrate Gurpurbs as per actual dates confirmed by Dr. Pal Singh jee and published at page 112 of the "Abstracts of Sikh Studies" January-March 1996 - Edited by Dr. Kharak Singh jee. Just to remind again that in Australia, wheat is harvested during November whereas in Punjab it is in April. Also in Australia when winter in Punjab, it is summer in Australia still we rejoice the true message of Gurbaani enshrined in the Guru Granth Sahib including both the Bara Mahas. Since Sikhs are now spread all over the world, please don't tie us with Desi months known to Hindus only but follow CE days/weeks/months starting either from 27 March or 20 October with base year 1469 - (1 to 535...). If any "Hukamnama or Gurmatta" has been issued from "Akaal Takht Sahib" then a copy may kindly be forwarded for sharing with Diaspora Sikhs. Thanks, May Karta Purkh bless us with ever Charhdi Kalaa and Truthful living.

(jdoN pMjfb ivc kxk dI vfZI aprYl-meI ivc huMdI hY qF sfzy ieWQy knyzf ivc kxk dI bIjfeI aprYl-meI ivc kIqI jFdI hY. pfl isMG puryvfl dy rihx vfly afpxy sUby 'albrtf' ivc qF kxk vI kfPI qfdfd ivc huMdI hY pqf nhIN srdfr pfl isMG jI dy njLrIN ikAuN nhIN peI-sMpfdk)

What else you expect from the President of SGPC? He and his other colleagues are interested in Chaudhar only! They have already mortgaged/sold "Sikhi" to the Congress/BJP/RSS/Deras. Please advise the said ladies that they should not become party to the bippar rites/rituals being performed at Darbaar Sahib in the guise of long standing tradition. After day's hard work let us have sound sleep for 6-7 hours from 10 PM to 4 or 5 AM and then follow the Sikh Reht Maryada i.e. A Sikh's Personal Life and Facets of Corporate Sikh Life. As I understand true Seva is not to clean floor with Milk but to read/recite/listen Gurbaani enshrined in the Guru Granth Sahib and then practice in life after thorough grasping/understanding. Since such lapses were pointed out by the Author Bhai Gurbakhsh Singh jee of Canada, he has been excommunicated by these agents of bippar - the brahminical doctrine now mostly prevalent in Gurduaras and Sikh homes! Let us continue to kill all the ills with skills without counting skulls during elections as suggested by the Jathedaar-President.

VNN Chandigarh: Newly elected SGPC president, Gurcharan Singh Tohra, says he will not change the status quo in order to implement full and equal rights for Sikh women to do seva at Darbar Sahib, Amritsar in an interview to VOICES FOR FREEDOM News Network. He also said there was no need to ask for an overdue report from the 5 member committee, which was especially constituted, by the SGPC under the leadership of Prof Kirpal Singh Badungar, to submit a report by May on Sikh women’s right to undertake all types of seva at Darbar Sahib. The committee had convened a public meeting in April to “establish public opinion on the issue”.

“I did not set up the committee and I am not bound by the decisions of my predecessor nor am I responsible for the workings of that committee.”

“Committees are set up when noises are made about an issue to quieten down the issue.”

“In any case I do not agree with Sikh women’s right to do all seva, maybe we could consider their right to do keertan at Darbar Sahib,’’ Mr Tohra said.

“ I will not violate the Maryada which does not allow Sikh women to do certain seva at Darbar Sahib,’’ he said during the interview.

At a personal level, I agree with the principle of gender equality propounded by the Sikh Gurus, and I am confident that one day Sikh women will enjoy equal rights to do seva. But I am not prepared to change the status quo,’’ he added. This itself has some hope on the sewa issue.

“How is change supposed to come about if leaders do no take the lead?” VNN asked Mr Tohra.

“All those who are passionate about Sikh women’s right to do seva should stand for the SGPC elections next year and make it an election issue,’’ Mr Tohra replied.

When asked why does tradition prevail when there is contradiction between a Sikh tradition and a Sikh principle, such as gender equality he said:

He made no answer when it was pointed out to him that Sikh Gurus could not possibly have created traditions which were in conflict with their own principles and that there is no evidence that the Sikh gurus had excluded Sikh women from certain seva

“It is a fallacious argument to suggest that absence of Sikh women from certain seva during the Guru period and beyond was due to a prohibition by the Gurus. Instead Sikh women may not have undertaken certain seva due to the prevailing social norms,” Mejindarpal Kaur told VNN in Chandigarh on 24 Nov 03, in an interview organized by a Human Rights organization, VOICES FOR FREEDOM (VFF).

Harjindar Kaur (New Delhi), the president of Sikh Nari Manch also said that “It will take time before the issue gets addressed and would like to see the effort successful by taking the people masses into account and to educate them to the grass root levels. But Sikh women should carry on the struggle”.

Mejindarpal Kaur who has remained in Panjab, since February, to give succor to the campaign, expressed hope that the newly appointed 21-member committee could take this issue in its true form and implement the sewa issues as per the doctrine. She suggested that after visiting various parts of Panjab, the realization is that a lot of work needs to be done to educate the masses at the grass-roots level and especially in villages.

“However, I am confident that the transitory arguments and stand taken by the honorary SGPC for momentary gain will not prevail ultimately,’’

“If the Guru’s teachings of more than 500 years ago have not borne fruit who are we to be disheartened by a mere 10 month effort,” she said.

Sardar Kuldeep Singh from Toledo, Ohio (USA), a member of the 21-member Religious Advisory Board (RAB) created by the Shiromani Gurdwara Parbandhak Committee said “All decisions related to the Sikh women’s sewa issue have to be taken on the basis of Sikh doctrine”. He also said that “ Sardarni Mejindarpal Kaur has been a pioneer in this field and that more Sikh women like her should come out to bring the Panthic issues to the forefront”. Explaining his thought on this issue, he said. “We have planned an academic conference on the rights and responsibilities of Sikh Women on December 13th, at Oakland University, Rochester Michigan that will be moderated and addressed by prominent educated Sikh women from USA and Canada.” VOICES FOR FREEDOM activist Sardarni Rupinder Kaur (Toronto) will be moderating the Conference and updating the audience on the sewa issue.

Sardar Kuldeep Singh in an interview also said that “There are so many so called "Sewas" performed at Darbar Sahib that are not in conformity with the Sikh principles. What good it will do even if they are assigned to us and we start performing those sewas ourselves. However it will be worthwhile to educate the masses about some of the sewas that are nothing but baseless rituals. That will be the greatest sewa.”

At a women’s seminar sponsored by VOICES FOR FREEDOM in Maryland (US) on May 3, 2003, Sikh organizations worldwide had agreed to set up an International Sikh Women’s Forum to promote development issues for Sikh women globally. The aim of such a forum would be to ensure that the rights granted to Sikh women by the ten Gurus and the Sikh scriptures, the Guru Granth Sahib, are implemented in their entirety. Furthermore, such a forum would also tackle social, political and gender oppression related issues.

This issue of gender equality has been outstanding since February 13th when two UK based Sikh women, Mejindarpal Kaur and Lakhbir Kaur were refused the right to participate in the Sukhasan procession at the Darbar Sahib. The following day they lodged a complaint with the Akal Takht Jathedar and the Shiromani Gurdwara Parbandhak Committee (SGPC) requesting an immediate restoration of the right of Sikh women to undertake all types of seva at Darbar Sahib

VOICES FOR FREEDOM spearheaded a campaign for Sikh women to undertake all types of seva at Darbar Sahib after the incident in February. Soon after the incident, VFF started a petition campaign for implementation of gender equality at Darbar Sahib and other Gurdwaras, addressed to the Jathedar of the Akal Takht and the President of the SGPC. This petition has been sponsored by more than 300 Sikh organizations globally. (See www.voicesforfreedom.org).