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TheSikh Courier
INTERNATIONALBI-ANNUALLY
First Published October 1960
Volume 66 Autumn-Winter 2014 No: 118
CONTENTS
1. ANCHORING THE SIKH PAST ON THE FRENCH RIVIERADr Nikky Gurinder Kaur Singh ................................................................................................ 5
2. SIKH NAMES AND SURNAMES- PRINCIPALS AND PRACTICESGurinder Singh Sacha ............................................................................................................ 11
3. GURU NANAK IN MADHYA PRADESHDr (Col) Dalvinder Singh Grewal ................................................................................. 13
4. THE MAGNETISM OF KEY WORDS LIKE SAT ( siq, squ, sq); Gyani, Gurmukh, Brahmgyani
Dr J K Sirha .......................................................................................................................... 17
5. A TRUE SIKH, A TRUE MUSLIM AND A TRUE HINDU ACCORDING TO
A FEW HYMNS FROM SIKH SCRIPTURESHarmanjeet Kaur Sandhu........................................................................................... 23
6. MEANING OF A FEW SPECIAL WORDS USED IN GURU GRANTH SAHIBMrs Mohinder Kaur Kapoor ................................................................................................. 27
7. EACH NEW DAY THE GOD IS IN NEW FORM; “SATGUR MERA NEET NAWAN”
Dr (Col) Dalvinder Singh Grewal ................................................................................. 29
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Editorial
Sikhism has gone through many phases both high and low, but at the end it has always emergedas victorious.
The first phase is the Guru period starting from the birth of Guru Nanak in 1469, until the departure ofGuru Gobind Singh in 1708. It was a glorious period for the Sikhs. In this period the Sikhs grew froma group of devotees to a religion, later a nation, having its own scripture, Guru Granth Sahib; its ownhigh powered sacred place, Harimandir (Golden Temple); its own script to write its literature,Gurmukhi; its own disposition and character, Miri and Piri; and its own identity, Saint Soldier. Themission which Guru Nanak started was completed by Guru Gobind Singh when he created the Khalsain 1699 and gave Guruship to Granth Sahib in 1708.
The second phase was short one starting from 1708 and ending in 1715. It was the period ofestablishment of Khalsa raj by Banda Singh Bahadur and then his horrific death and the fall of thegolden era.
The third phase was most gruesome and horrid, starting from 1715 at the death of Banda SinghBahadur and ending at the rise of Misls in 1772. This period is called the darkest period of Sikhhistory. In this period the killing of Sikhs was a Muslim game, like hunting of animals. There wasreward on the head of every Sikh. Pyramids of the heads of the Sikhs, dripping blood, were made forthe public viewing. Dreadful torturing, cutting limb by limb, putting on wheels, boiling in water,sewing in animal skin, forcing children’s quivering hearts into the mouth of their mothers, indiscriminatekilling of women, men and children were the frequent scenes in this period. Two outrageous genocideswere also recoded in this period when almost the whole Sikh people were wiped out.
The fourth phase, from 1772 to 1839, was glorious, celebrated and splendid period. This period wasthe time of the rule of Sikhs in Punjab. The expansion of the boundaries of Punjab touchingAfghanistan, China and Sutlej. First Sikh Misls and then Maharaja Ranjit Singh ruled Punjab.
The fifth phase, from 1839 to 1947, is the fall of the Sikh empire, the annexation of Punjab by theBritish, the humiliation of Maharaja Dalip Singh at the hands of British. The Sikh struggle to liberatetheir Gurdwaras from the clutches of Mahants. Later, the Sikhs joining the British army and participatingin the two world wars, and lastly the Sikh struggle for the independence of India where their sacrificessurpassed the sacrifices of all others put together.
The sixth phase is the betrayal of Congress government for refusing to recognise Panjabi as thelanguage of Punjab, the refusal to devolve further powers to state governments, special status forAmritsar city and the implementation of Anandpur Sahib resolution. It was a period of struggle andups and down.
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Was this General Jean-François Allard’sdescendant I was meeting in the southern coastof France? The gleam in his eyes and the warmsmile of 12-year- old Jean-Tropez Allardspanned all temporal and spatial gaps. I wasprobably his age when I first heard about theintriguing French General, who trained thefauj-i-khas, the formidable and royal brigade ofMaharaja Ranjit Singh. General Jean-FrançoisAllard had fought heroically for Napoleon, soafter the crushing defeat at Waterloo, the veteranleft France, went through Constantinople, Persia,and Afghanistan, and eventually landed in Lahorein 1822 to find employment in the Sikh kingdom.The Maharaja took an instant liking to the“foreigner,” and soon entrusted him with military,diplomatic, and administrative affairs. Bothmilitaristically and politically, Allard was anillustrious figure in the glorious Sikh kingdom.He also had a keen aesthetic and commercialacumen, so he promoted the Kashmiri shawl trade,and helped the Punjab to import French weaponsand wines. He is remembered as Maharaja RanjitSingh’s “favorite European officer.”
It is his private life that I find most fascinating,but it has been neglected by historians, with theexception of Jean-Marie Lafont, the great Frenchhistorian. Allard was 37 when he came to thePunjab, and he married a young Hindu princessBanu Pan Dei (about 25 years his junior) fromthe Himalayan foothills. They made their homein Lahore and had several children. In 1835General Allard brought his family back to hisbirthplace, Saint-Tropez, on the Mediterraneancoast of France. After getting them settled, hereturned as the ambassador of France to the Courtof Lahore, and was appointed as the MilitaryCommander of Peshawar by Maharaja Ranjit
ANCHORING THE SIKH PAST ON THEFRENCH RIVIERA
Singh. From across the continents, he wroteintimate letters to his beloved wife and familyback in France. Unfortunately, in Peshawar,Allard died of a heart attack in 1839. Banu PanDei with her five children and two Punjabi maidscontinued to live in Saint-Tropez till her death in1884.
The General’s wife was probably the earliestIndian diasporic woman in France. How did theyoung north Indian princess create hersocial-cultural world and identity in the villagenestled along the French Riviera? The life of thiswife, mother, and widow in Saint-Tropez holdsenormous significance for our own globalizedsituation. How did she and the General navigatetheir inter-generational, inter-religious,inter-racial, inter-cultural, inter-linguistic world?The search for answers to these questions tookme to Saint-Tropez.
Saint-Tropez today is, of course, very differentfrom the rural fishing and farming village of Allardand Banu Pan Dei. It has become a magnet forsun-worshippers, swimmers, sailors, andsuper-yachts. While the glistening waves ripplerhythmically, its sky buzzes with helicopterstransporting the rich and the famous. Coco Chaneland Brigitte Bardot who came to enjoy its summerbreezes made the tiny town of a few thousandinhabitants famous, and now it bustles with theglitterati and temples of fashion such as Armaniand Battaglia.
Amidst the hustle and bustle of contemporary newSaint-Tropez, we come upon the Allard house,the “Banu Pan Dei Palace.” This was the homewhere the Indian princess lived for most of herlife. Though converted into a luxury hotel with
Dr. Nikky-Guninder Kaur Singh
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all its exoticism and consumerism, it resonateswith the décor of the Anarkali residence given tothe General by Maharaja Ranjit Singh in Lahore.The reception room of the hotel is dominated bythe iconic painting of Allard with his darkmustache and flowing grey beard. His imageevokes the agreement made by the SikhMaharaja’s European generals that they wouldwear their beards long, refrain from eating beefor smoking tobacco in public, and take care notto offend the Sikh religion. There is also a floatingpalace, a luxury “Pan Deï annexe” moored in thesea nearby, all set to whisk away jetsetters totheir choice of destination. Actually it wasclimbing up the marble staircase of her formerhouse that wound the clock back for me: this siteof imagination, at once physical and virtual,connected me with Banu Pan Dei — young,middle-aged, elderly. What were her thoughts andfeelings as she walked up and down the floors ofher home over the years separated from herhusband and her homeland?
Meeting her descendants was indeed a surrealexperience. Little Jean Saint-Tropez’ eyessparkled with the magic and mystery of sixgenerations of his forbearers. His grandfather, Mr.Henri Allard, wears a mustache just like the Sikhand Napoleonic General. Henri is the Vice Mayorfor the town of Saint-Tropez. Profoundly proudof his heritage and extremely well versed in worldhistory, he has written a semi-fictional accountof his ancestor’s life, Le Généralissime (HerveChopin, 2013). Over the years, Henri has beenactively involved in maintaining and promotingSikh-French relationship. He and his family livein a second home that belonged to Banu Pan Deï.A mimosa tree planted by her enriches theatmosphere. The Allards have succeeded inretaining the rustic beauty of Pan Deï’s originalfarmhouse bought by her in 1843, even thoughthe many acres of her property extending to thesea have been taken up by multi-storeyapartments, markets, and restaurants. I felt greatly
honored for being welcomed by three generationof the Allards: Henri and his wife Mimi, theirson Frédéric (an officer in the French Navy) andhis wife Amance, and their two sons Jean-Tropezand Sixte. Under a lush grapevine and hanginglamps, we shared a sumptuous meal prepared byMimi with Punjabi ingredients and spread onexquisitely embroidered French linen. They werereviving the warm hospitality of the Allard homein Lahore that we read about in Europeannarratives: “Champagne usurped the place of teaand coffee. M. Allard is the Maharaja’s generalof cavalry; and we had the trumpets of his divisionin attendance during breakfast” (AlexanderBurnes, Travels into Bokhara, 1834, p. 106). Thesound of trumpets did not accompany us, but thefamiliar sound of the cuckoo bird so idealized inSikh literature did —bridging the miles betweenthe Punjab and St Tropez.
This was once the garden of Banu Pan Dei. Awell, which happens to be a popular trope inPunjabi romances, is located in it. In order todraw water, young women of the Punjab cameout of their homes and gathered at the well wherethey gossiped. It was also at the well that theymet their lovers. Did the General’s belovedwidow come to this French well with an achingheart? We many never know. Nevertheless, thehistorically layered landscape puts us intimatelyin touch with the past. In the center of the squareblooming with flowers and trees is an imposingbust of the General — a graphic memorial of theFrench and Sikh historical bond. With the twoorders on his uniform, the Legion of Honourawarded by Napolean and the Order of GuruGovind Singh given by Maharaja Ranjit Singh,the Tropezian forged a vital connection betweenthe East and the West. It moved me to witnesspeople coming to see and take pictures of hisbronze icon. A living materiality, the sculpturelinks viewers with the object, and inspires newways of experiencing the self, society, and history.The energetic descendant of Allard and Banu Pan
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There seems to be an ongoing controversy amongsome Sikhs about the use of a surname after theirfirst name. This is mainly due to misunderstandingon their part regarding the significance of thewords Singh and Kaur. But, before going intofurther discussion about the role and relevanceof ‘Singh’ and ‘Kaur’ vis-a-vis Sikh identity, weshould be clear about what constitutes a Sikh firstname, and how it differs from a surname.
First name or Christening name:
The Sikhs have a unique way of naming their newborn children. Most Sikh families follow theguidelines provided in the ‘Sikh Rehat Maryada’document, published by the Shiromani GurdwaraParbandhak Committee (SGPC) Amritsar, asapproved by the authority of Sri Akal Takhat. Ingeneral, this means that when a new born baby isto be named, the parents should seek the blessingsof the Baani of Sri Guru Granth Sahib Ji. Thisblessing is obtained by way of choosing the firstletter of a randomly chosen Guru Shabad, afterwhich the name of the child is coined. Forexample, if the first letter of the first word in theGuru Shabad is ‘B’ then any name starting withthis letter B, such as Balbir, Bahadar, Balvinder,Baltej etc can be chosen initially by the parentsto their liking. At this stage an important point tonote is that perhaps as a measure of equality, thisinitially chosen name does not distinguishbetween a male and a female Sikh. This meansthat the same name, for example, Balbir can beused for a boy as well as for a girl.However, to avoid confusion and to establish thegender of the named person the directive in theSikh Rehat Maryada document is that the chosenname should be completed by adding the word‘Singh’ for a boy and the word ‘Kaur’ for a girl.For example, Balbir + Singh constitute a completefirst name of a male Sikh, while Balbir + Kaurmake up a complete first name of a female. In theSikh community, not only is the procedure of
naming a new born baby unique and innovative;it also has a nationhood connotation, so much sothat a Sikh name is regarded as incomplete if itdoes not carry with it the word Singh or Kaur.
Surname or Family Name
The above described Sikh naming ceremony isan essential ritual, which gives the first nameidentity to a new born baby. However, a surnameor a family name may also be added to link thisidentity to the larger Sikh community. Thisadditional identity is established by adopting aword or name from ancestral family: for examplefrom parents/grandparents, their trade, profession,passion, personal achievements etc. or relatingto the name of one’s clan, country village, townetc.; or even by choosing any new imaginativesurname according to one’s liking. There arehundreds of family names or surnames, which arecommon among the Sikhs, such as Gill, Grewal,Sidhu, Sandhu, Bogal, Bhambra, Kambo, Kainth,Jammu, Josan, Jandialvi, Ludhianvi, Phul,Gulshan, Azad, Sewak, Dewana, Mastana etc.from an endless list.Now let us address the controversy over whatconstitutes an appropriate Sikh surname. Although,a large majority of the Sikhs do not see anyproblem in using a family name or a surname oftheir choice, there is a significant number of Sikhswho say that the use of surname is a Westernconcept. Their reason is based on somewhatsuperfluous arguments that in days gone by Sikhs,had no tradition of using surnames; and that mostSikhs lived in villages and small communities,everybody was known by their first name. Theyemphasise that the use of surname is rather arecent trend started by some Western educatedpeople reflecting their ego or pride in beingdifferent. They also argue that Guru Gobind SinghJi has already given them a surname i.e. Singh orKaur. In fact, it is this assumption which is theroot cause of confusion.
SIKH NAMES AND SURNAMES- PRINCIPALSAND PRACTICES Gurinder Singh Sacha
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Two points ought to be noted here. Firstly, whilea surname signifies family connection andidentifies its members i.e. father, son, daughter,wife etc. with the same surname, the use of Singhand Kaur (as surnames) do not seem to fit in toconvey such connection or identity that they belongto the same family. Secondly, as has been alreadyexplained, ‘Singh’ is an inseparable part of a maleSikh name, while ‘Kaur’ goes to complete a femaleSikh name. So we must remember that both thesewords are part and parcel of the first name ofevery Sikh, which they proudly use to express theirnational identity rather than family identity.
However, to claim, as some Sikhs do, that GuruGobind Singh Ji instructed the Khalsa not to useany surname other than Singh is a myth. This raisesa serious question about women being denied thesame equal status to the word Kaur. Moreover,there is no authentic historical document to provethat Guru Ji made such a proclamation. His primedirective to the Sikhs was that having taken Amritto become Khalsa, one must not think or recollectabout one’s cast or class, but treat everyone asequal. This point has been very clearlyemphasised in the freely available ‘Sikh RahatMaryada’ document. For example, in its chapteron ‘Panthak Rehni’ and under the title ‘AmritSanskar’, the newly initiated members of theKhalsa are advised with this directive i.e. “…..qusIN ipClI jwq pwq, jnm, dyS, mzhb dw iKAwlq`k C`f ky inrol Kwlsw bx gey ho—” meaning,that having become Khalsa you should no longerthink of your previous cast lineage, birth, country,creed etc. Nowhere else in this document is thereany directive about not using a surname with one’sfirst name. Indeed, on the contrary, there are someexamples in both Guru Granth Sahib Ji and theDasam Granth (Bachittar Natak) wherein certainpeople have been identified by cast names suchas Bedi, Bhalla, Bhatt, Jatt and Sodhi. In earlySikh history, even Guru Gobind Singh Ji’scontemporary member of the Khalsa panth wereidentified with their given surnames e.g. BandaSingh Bahadur. Then again during the post-Guruperiod, before and after Maharaja Ranjit Singh,there are numerous examples of prominent Sikhs
using surnames. In the early 20th century too,some leaders of Singh Sabha Movement, thoughrejected the cast names as well as cast basedGurdwaras, willingly accepted additionalsurname identity.
In the end, it is worth repeating that every Sikhmust include the gender identity Singh or kaur toone’s first name which signifies his or hernational Identity on a global scale. But a preciseidentity in the form of a surname is also the needof the day, given that Sikhs are no longer confinedto only India. This personal identity may beobtained from a variety of sources, such asheritage, parentage (name of a parental familymember) village, town etc.; or even by makingan imaginative approach in choosing anyappropriate meaningful word as surname, as hasbeen discussed above. Moreover, It should beremembered that the word ‘Singh’ is not the soleproperty of the Sikhs, as it had been in use inmany parts of North India among some Hinducommunities too, especially the Rajputs, longbefore the Sikhs came to the scene. The onlydifference is that at the time of the founding ofthe Khalsa Panth in 1699 at Anandpur, GuruGobind Singh Ji declared it obligatory to conjointhe word Singh with the first name of male Sikhsand Kaur in the case of females. At the sametime I would also like to add that the awarenessabout using an appropriate surname is on theincrease, the proof of which can be seen in the‘change of name’ columns of many English andPanjabi newspapers, in which majority of thenotices by Sikh clients publicly announce a newsurname added after the word Singh of their firsttname.
Gurinder Singh SachaMA, TEFL (London) FCIOL
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Madhya Pradesh is the central state of Indialocated between Utter-Pradesh and Rajasthan innorth, Gujrat & Rajastan in the west, Maharashtrain the south and Bihar in the west. Spread over4,43,446 sq km, the main area is hilly and aportion jungle clad and has a population of66,181,170 (1991 census). The capital of the stateis at Bhopal. The area was ruled by the MuslimRulers at the time of Guru Nanak’s visit to thearea.
Guru Nanak visited Madhya Pradesh twice; onceduring the first journey and second time duringthe second journey while going to the south andSri Lanka. In his first journey he returned fromPuri-Bhubneshwar in Orissa and reachedSarangarh in Madhya Pradesh. He visitedAmarkantak and then came to Jabbalpur. Aftervisiting Cittarkoot near Manikpur he went toMahiar Nagar. After visiting Chanderi, Jhansi,Gwalior Karauli, Dholpur and Bharatpur hereached Mathura. Gurdwaras at Amarkantak,Jabalpur, Gwalior and Mathura commemorateGuru Nanak’s first journey.
During his second journey he re-entered MadhyaPradesh from Banswada in Rajasthan and reachedJaora in Madhya Pradesh. Then passing throughMehidpur, he visited Ujjain which was knownas Awantika in ancient times. Ujjain is said tohave been the seat of the viceroyality of Ashoka,during his father’s rule of Patliputra (Patna).However it is best known as the capital of thelegendary King Vikaramaditya at who’s court aresaid to have flourished the “nine jewels” of Hinduliterature of whom the poet Kalidas was the mostrenowned. It was here that the Shiva, the God ofDestruction, vanquished a wicked demon namedTripura. Hundreds of thousands of Hindu pilgrimsfrom all corners.Mention of Guru Nanak’s visit is found inJanamsakhi Merarban. ‘Tab Guru Baba NanakJi Ujjain jai niklia’1( Guru Baba then came to
Ujjain) There was the cave of Bharthari; the placewhere Bharthari was born and the cave of Gorakhmany mendicants, saints, bairagis, Udasis etc.,had collected at Awantika to have bath onVaisakhi day. Guru Nanak too reached there andwas invited by the followers of Bharthari for amutual discussion. Near the cave exist a mosqueand after the entry into the cave there is a platform.A mango tree used to be at the cave. A platformexisted ahead of the mosque too. Guru Nanakpositioned himself on that platform. Guru Nanakwas asked a question, “Will all these saints,mendicants, faqirs, bairagis, udasis who havecome here for salvation will ever get it?.”
Guru Nanak then sang a hymn to explain,“adhiatam karam kare ta sacha. Mukt(i) bhed(u)kia jani kacha” (Gauri Astpadian Mahala 1 p.223)
(If man does spiritual deeds then alone, is he true.What can the false man know about the secret ofsalvation? Such a man is yogi, who thinks of theway of union with God. He slays the five enemiesand keeps clasped the true Lord to his heart(pause). He within whose mind, God enshrinestruth, realises the worth of the way of union withHim.)
The coming to the pilgrimage is worth only ifthey realise the True Lord. Most of the worlddoes business like rented-labour. Nobodyachieves anything without the Lord. Rememberalways the name of The Lord.
Guru Nanak entered the cave and held discussionswith the descendant of Bharthari also calledBharthari. He said, “ You are a worldly person,while we live in jungles and caves. We believein Ridh-Sidh which you dislike. I am afraid that Iwill not be able to look after you properly.”. GuruNanak said, “ Jogi kau dar kaisa. Roop(i) birkh(i)gi (I) bahr soi” (Gauri Astpadia, Mahala 1 p 223)
GURU NANAK IN MADHYA PRADESHCOL.(Dr.) Dalvinder Singh Grewal
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(What fear can a yogi have when that Lord isamongst trees, plants and within and without thehouse. (pause) The yogi meditates on the Fearlessand Pure Lord. Night and Day he remains awakeand embraces affection for the True Name. Sucha yogi is pleasing to my mind. He burns snare ofdeath with Lord’s fire. He sheds the fear of oldage and death and stills his ego. He himself swimsacross and saves his ancestors too. He who servesthe True Guru becomes a Yogi. He who remainsimmersed in Lord’s fear becomes fearless. As isthe one whom he serves, so does he himselfbecome. God’s Name makes man pure andfearless.)
All the present then bowed before the Guru. GuruNanak had the feast of knowledge and havingsatisfied bade goodbye.
From Ujjain, Guru Nanak went to Indore, a cityon the Bhopal-Khandwa line. The city was laterbuilt by Rani Ahalya Bai (1765-95) the famousHolker ruler on the rivers of Sarswati and Khan.Before this it was only a small town having someJain temples Guru Nanak visited these templesand held discussions with Jainis. A Gurdwara isnow constructed in the area in Guru Nanak’smemory. This Gurdwara remained in the controlof Udasis who later converted into their ownproperty. Later in a prolonged court case the Sikhsof Indore have been able to restore the place fromthe Hindu family. Now a Gurdwara has beenconstructed at the place.
Guru Nanak left Indore for Bhopal. Bhopal isnow the capital of Madhya Pradesh. Raja Bhojis stated to be the founder of Bhopal. The grandlake built by Raja Bhoj is the key attraction.Bhopal is in Vindhayachal ranges perched on ahill feature. All trains from New Delhi toMumbai, Hyderabad and Chennai pass throughBhopal.
The then king of Bhopal was too worldly. Hewas acquainted with Guru Nanak at Sultanpurwhen Guru Nanak was the store-holder of DaulatKhan. Guru Nanak sent a message to the king about
his arrival. The King replied, “I have a job at hand,.I will finish this and will come over without delay.”He sent his servant with delicious food. Guru Nanakwaited for him for a day. Next day the king turnedup. Guru Nanak enquired the reason for delay, “Itwas a financial deal which did not allow me to comeyesterday. I started immediately after the job wascompleted.” Guru Nanak said, “ It is the God whogets every thing done. Man is just a play thing in hishands.” He then sang a hymn, “ Ram Nam chit(u)rapai ja ka. Upjant darsan kariai taka” (GauriAstpadia, Mahala 1, p228)
(At early dawn see the sight of him whose soul isimbued with the Lord’s Name. Your ill luck isthat you do not meditate on the Name of pervadingLord. In every age, beneficent is my Lord master(Pause). Under Guru’s instructions, the perfectman meditates on the Lord. In his mind, the un-struck melodious bands play. The persons, whobear love to God, and Lord’s devotional service;the master mercifully preserves them. In whoseheart that Lord abides; by seeing their sight peaceis obtained. Amongst all the beings, the One Lordis contained. The proud perverse person,ultimately wanders in existence. He aloneunderstands the Lords who obtains the True Guru.Stilling his ego, he receives the Guru’s word.How can the mortal know about the union of thelow man with the high Lord? By Guru’s grace,and through mind’s appeasement the man meetswith master’s union. I am a sinner, without merit,O my master, show goodness unto me. When theLord becomes merciful, slave Nanak isemancipated.)
During discourses with the king, Guru Nanakwas told of king’s ancestor who was affected byleprosy and now living on the rock-hill in mudcave. Guru Nanak went over to him and heardhis story. Guru Nanak redeemed him and askedhim to worship true Lord’s Name who will savehim from such curse. The mud cave can still beseen. We visited this hut in 1985. There was noGurdwara at the place. A Gurdwara exists about500 yards from the place which is said to be inthe memory of Guru Gobind Singh’s visit to the place.
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The mud cave hut is regularly visited by devoteesfrom all religions. A Muslim priest looks after theplace. The originality of the place is maintained. It isnot like we Sikhs who construct huge Gurdwaras atthe historical site and hide all the history evidence.It is high time the Sikhs learn preservation ratherthan destroying the original and constructing largesized showy structures by spending huge funds ofdevotees. It is not the money, wealth or stonestructures which increase the value of the place; it isthe reverence and devotion which consist of thereal soul and the maintain the true worth of a historicalobject or relic.
From Bhopal Guru Nanak proceeded toHoshangabad on the bank of Narmada river.Hoshangabad is a key railway station on Delhi-Bhopal-Mumbai line. There are numeroustemples in the city which include Jagan NathMandir, Ram Chander Mandir, Hanuman Mandir,Mahadev Mandir and Shani Mandir. Guru Nanakvisited these temples and held discussions withthe religious leaders. The Guru stayed in a garden,where the ruler and the people of the areabenefited from the company of Guru Nanak. Amemorial in honour of Guru Nanak stands in thegarden.
From Hoshangabad Guru Nanak went to visitSurya Kund and Oankareshwar. Oankareshwaralso known as Mandhata, is 8 Kilometres fromthe Omkareshwar Road railway station on theIndore- Khandwa branch line. The holy city hastwo of the twelve holiest temples dedicated toShiva, situated on an island, about 3 kilometreslong in the middle of the sacred Narbada river.The swift and deep river is the haunt of crocodilesand fishes. The rocks have a tint of green whichblends beautifully with the dark green foliage andthe brown and grey temples which rise the rows.
Raja Mandhatri was the founder of the holy shrinewho claimed descent from the Sun. The templeof Omkar is situated on the Birkhala rocks and ispicturesque building with a courtyard andcolonnades supported by massive pillars. The originalshrine Amreshwar or Manileshwar, which contains
the holy Lingam dedicated to Shiva is on the southernpart of the island. The original site was taken overby the jungle. The Mratha Peshwa, Bala Ji Rao IItried to find and restore the shrine but could not doso and he built a new temple. When the original sitewas later found a temple was built over it too andthe Peshwa’s shrine retains the name ofManileshwar.
On the north bank of the Narbada, a short distanceaway from Omkarji, are ruins of templesdedicated to Vishnu and also Jain temples. TheJain temples stand on an eminence a little backfrom the river. The largest is on the plinth of 5 ft.high.
Sohagpur. His melodious songs attracted theattention of the inhabitants. They used to worshipShani- a god who rides on a vulture and isgenerally considered “malefic among malefic”He was much dreaded in the area. All the troublesand calamities are traced to him. The peopleworship Shani to avoid harm. The Guru advisedthem not to fear anyone other than God as therewas no one stronger than Him in the world. Whatever the God wants is done. No one can changeHis Will. All the devas and demons fear Him. Soone must worship Him and no one else.
Continuing his journey the Guru went throughPanchmarhi, Narsinghpur, Chhindwara, Seoni,Balaghat, Tumsar etc. and reached Ramtek, about24 miles north of Nagpur. From Nagpur GuruNanak went to Burhanpur.
Burhanpur, an old walled town in Khandwadistrict of Madhaya Pradesh, is one of the banksof Tapti River, four kilometers from Burhanpurrailway station on the Delhi-Bhopal-Itarsi-Bombay line. Guru Nanak Dev and Guru GobindSingh visited Burhanpur. One of Bhai Gurdas’svars points of the existence of Sikh Sangat herein early seventeenth century. Gurdwaracommemorating Guru Nanak’s visit is located onthe bank of Rapti river near the grave of NurJehan. Later during the eighteenth century, HathiSingh son of Mata Sundari’s adopted sin Ajit singh
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lived here. There are now two historical Gurdwarasat Burhanpur. Gurdwara Rajghat Sangat PahiliPatshahi on the river bank dedicated to Guru NanakDev is in a single room and is looked after by aNihang Singh who lives in a similarly room close by.Gurdwara Bari Sangat about two furlongs northwestof the walled city is much more flourishing andfrequented. It marks the site where Guru GobindSingh, travelling to the south with the EmperorBahadur Shah stayed in May-June 1908.
From Burhanpur Guru Nanak entered Maharashtra.
Later Hathi Singh made his abode here. ThisGurdwara has 16 acres of land attached to it.Guru Granth Sahib is seated on a marble canopiedseat in the middle of a spacious rectangular hallwith high ceiling. This has gallery at mid heighton three sides. Above the hall, over the sanctum,are two floors of square rooms with domedpavilion on top. An old hand written copy of GuruGranth Sahib is preserved in this Gurdwara. It’spages has beautifully drawn border inmulticolour.
GwaliorGwalior is well-known city, 120 kilometres Southof Agra and well connected by rail and road. Itshistorical fort built atop a hill is a prominent landmark overlooking the town below. Mughal rulersused this fort as a prison for chiefs and nobles ofstatus. Emperor Jahangir order the incarcerationof Guru Hargobind here at the instigation of theGuru’s detractors. However the Sufi Saint MianMir and other sympathisers interceded, theemperor not only ordered the Guru’s release butalso sought his friendship. Meanwhile the Guruhad become popular among the internee noblesas a man of God, pious as well as brave. Whenthey heard of his release, they looked up to himfor succour. Guru Hargobind thereat refused tobe released unless other internees were also letout. The Emperor agreed to release as many ofthem as could come out holding the fringe of theGuru’s robe. The Guru narrate the chroniclers, hehad made a long robe made with many strings
attached to it which enabled all the fifty-two captivesto come out of the fort with him. This earned for theGuru the epithet Data Bandi Chhor, lit.(the munificentliberator ). Chroniclers differ about the dates andduration of the Guru’s detention . But it appears thatit was only for a few months sometime between1617 and 1619. A shrine bearing this name wasestablished inside the fort. It was looked after byMuslim priest until the Sikhs acquired possessionand established near the entrance of Gurdwara DataBandi Chhor Patshahi 6 Guru Hargobind Sahib Ji,as it is now named. The present building complexspread over six acres was constructed under thesupervision of Saint Jhanda Singh and Uttam SinghMauni of Khadur Sahib during the 1970s and 1980s.The principle building is a six storey edifice near theold shrine The sanctum is on one side of a high-ceilinged, almost square hall on the ground floor.There is basement below of the same size as the halland four storeys of rooms above the sanctum. Guruka langar with its vast dining hall and residentialrooms for staff and pigrims are in a separate,adjoining compound. It is a peculiarity of thisGurdwara to have two Sarovars, one for gents andladies.
(Footnotes)1
Janamsakhi Meharban, in Janam Sakhi Pramparaed. Dr. Kirpal Singh Janam Sikh Prampra, p.139
b b b b b Bhai Taru Singh Rabindra Nath TagoreI pity your youth, so your life I spare.Give me the return gift your lovely long hair.Bhai Taru Singh responded; I accept ‘O Navab’What you begged a Sikh to share.Not lovely long hair aloneBut my head will also be there.(Translated by Dr Dalvinder Singh Grewal)
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The word Sat literarily means ‘Truth’ which is asum total of [ God Himself, Divinity, reality,purity, devotion, dedication, dutifulness, faith,fidelity, honesty, integrity, loyalty, immortality andcandidness. ]
The word has been used as a prefix and a suffixto make many other Gurbani words.
A few important words selected at random, withtheir explanations, are produced hereunder:
Satnam
Sukhmani, Raga Gauri Mehla 5, page 284,Ashtpadi 16, pada 6,7
The following pada of the Ashtpadi hasmaximum variations of the word ‘Sat’ includingkeynote word Satnam, which here means theFountain of comforts.
rUpu siq jw kw siq AsQwnu ] purKu siq kyvl prDwnu] krqUiq siq siq jw kI bwxI ] siq purK sB mwihsmwxI ] siq krmu jw kI rcnw siq ] mUlu siq siqauqpiq ] siq krxI inrml inrmlI ] ijsih buJweyiqsih sB BlI ] siq nwmu pRB kw suKdweI ] ibsÍwsusiq nwnk gur qy pweI ] 6 ] siq bcn swDU aupdys ]siq qy jn jw kY irdY pRvys ] siq inriq bUJY jy koie] nwmu jpq qw kI giq hoie ] Awip siq kIAw sBusiq ]
rUpu siq = Truthful formsiq AsQwnu = Truthful placepurKu siq = Truthful personkrqUiq siq = Truthful actssiq purK = Truthful personsiq krmu = Truthful actionssiq krxI = Truthful lifestyle
siq nwmu pRB kw suKdweI = The Name of God isthe fountain of comforts.ibsÍwsu siq = The true faithsiq bcn = Truthful wordssiq inriq = Truthful love
His form is true, and true is His place. Hispersonality is true — He alone is supreme. Hisacts are true, and true is His Word. God ispermeating all. True are His actions; His creationis true. His root is true, and true is what originatesfrom it. True is His lifestyle, the purest of thepure. All goes well for those who know Him.The True Name of God is the Giver of peace.Nanak has obtained true faith from the Guru. || 6|| True are the Teachings, and the Instructions ofthe Holy. True are those into whose hearts Heenters. One who knows and loves theTruth — chanting the Nam, he obtains salvation.He Himself is True, and all that He has made istrue.
Sat Kartar
Raga Prabhati Mehla :1, Shabad 9, page 1329
In this verse the words ‘Sach’ and ‘Kartar’ aregiven as two dependent words, and the jointmeaning of the two is ‘The True (only) Creator’
bolhu scu nwmu krqwr ] Puin bhuiV n Awvx vwr] 1 ] rhwau ]
Speak the True Name of the Creator. Then, youshall never again have to come into this world.1 Rahau
THE MAGNETISM OF KEY WORDS LIKE SAT ( siq, squ, sq); Gyani, Gurmukh, Brahmgyani
Dr. JK Sirha
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Satpurkh
Raga Gauri, Sukhmani, Sloak precedingAshtpadi, 18, page 286
Satpurkh and Sopurkh are synonyms and meanthe Greatest of the Great.
] sloku ] siq purKu ijin jwinAw siqguru iqs kw nwau] iqs kY sMig isKu auDrY nwnk hir gun gwau ] 1 ]
Sloak: The one has the knowledge of theAlmighty God, is called the True Teacher. In hiscompany, the devotees are emancipated. Let usall sing the praises of the Almighty God || 1 ||
Satgur
Raga Maj, Var, pauri 25, page 149
In this pauri Satgur mean the Almighty God,the True Guru.
pauVI ] siqguru hoie dieAwlu q srDw pUrIAY ] siqguruhoie dieAwlu n kbhUM JUrIAY ] siqguru hoie dieAwluqw duKu n jwxIAY ] siqguru hoie dieAwlu qw hir rMgumwxIAY ] siqguru hoie dieAwlu qw jm kw fru kyhw ]siqguru hoie dieAwlu qw sd hI suKu dyhw ] siqguruhoie dieAwlu qw nv iniD pwieAY ] siqguru hoiedieAwlu q sic smweIAY ] 25 ]
Pauri: When the God is merciful, then your desireswill be fulfilled. When God is merciful, you will nevergrieve. When God is merciful, you will know no pain.When God is merciful, you will enjoy His love.When God is merciful, then why shall you fear death?When God is merciful, then you will enjoy peace.When God is merciful, the nine treasures areobtained. When God is merciful, you shall beabsorbed into Him || 25 ||
Sat-Sangat
Sloak Mehla 4, preceding pauri 5, page 1314
In this sloak the word Sat Sangat means thecompany of the Truth (truthful people). Thewords Sad Sangat and Sat Sangat are synonyms.
slok mÚ 4 ] hmrI ijhvw eyk pRB hir ky gux AgmAQwh ] hm ikau kir jph ieAwixAw hir qum vfAgm Agwh ] hir dyhu pRBU miq aUqmw gur siqgur kYpig pwh ]
sqsMgiq hir myil pRB hm pwpI sMig qrwh ] jnnwnk kau hir bKis lYhu hir quTY myil imlwh ] hirikrpw kir suix bynqI hm pwpI ikrm qrwh ] 1 ]mÚ 4 ] hir krhu ik®pw jgjIvnw guru siqguru myildieAwlu]
Sloak Mehla 4: I have only one tongue, andvirtues of God are innumerable, andunfathomable. I am ignorant — how can Imeditate on Him? O! God You are great,unapproachable and immeasurable. Please blessme with the sublime wisdom, that I may everremain humble.O! God, please lead me to the Sat Sangat, thetrue Congregation, where even a sinner likemyself may be saved. Please bless and forgiveme and unite me with yourself. O! God, pleasebe merciful and hear my prayer; I am a sinnerand a worm — please save me! || 1 ||
Sat-Sung
Raga Kanra Chhant Mehla 5, Chhant no. 1, page132.
Sat-sang, here, refers to the company of thepure.
kwnVw CMq mhlw 5sy auDry ijn rwm iDAwey ] jqn mwieAw ky kwim n
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Awey ] rwm iDAwey siB Pl pwey Din DMin qy bfBwgIAw] sqsMig jwgy nwim lwgy eyk isau ilv lwgIAw ]qij mwn moh ibkwr swDU lig qrau iqn kY pwey ]ibnvMiq nwnk srix suAwmI bfBwig drsnu pwey ] 1
They alone are saved, who meditate on the Nameof God. The company of Maya is wasteful.Meditating on God, all fruits and rewards areobtained, they are blessed, blessed and veryfortunate. They are awake and aware in the TrueCongregation; attached to the Nam, they arelovingly attuned to the One. I have renouncedpride, emotional attachment, wickedness andcorruption; attached to the Holy, I am becomeutmost humble. I have come to the sanctuary ofmy Master; by great good fortune, I obtain Hisblessed vision || 1 ||
Satyug.
Sloak Mehla 1, Var Asa, page 470
Sat Yug is the era of Truth and purity
sloku mÚ 1 ] nwnk myru srIr kw ieku rQu ieku rQvwhu] jugu jugu Pyir vtweIAih igAwnI buJih qwih ]sqjuig rQu sMqoKu kw Drmu AgY rQvwhu ] qRyqY rQu jqYkw joru AgY rQvwhu ] duAwpuir rQu qpY kw squ AgYrQvwhu ] kljuig rQu Agin kw kUVu AgY rQvwhu] 1 ]
Sloak Mehla 1The soul of the body has one chariot and onecharioteer. In age after age they change; thespiritually wise understand this. In the GoldenAge of Sat Yuga, contentment was the chariotand righteousness the charioteer. In the Silver Ageof Treta Yuga, celibacy was the chariot and powerthe charioteer. In the Brass Age of Dwapar Yuga,penance was the chariot and truth the charioteer.In the Iron Age of Kal Yuga, fire is the chariotand falsehood the charioteer. || 1 ||
Sadh
Sadh refers to holy people
Raga Asa Mehla 1 Chhant, no. 3, page 437swD sBw sMqw kI sMgiq ndir pRBU suKu pwieAw ] hirkI Bgiq rqy bYrwgI cUky moh ipAwsw ] nwnk haumYmwir pqIxy ivrly dws audwsw ] 4 ] 3 ]
In the company of the holy, and the saints’association, by God’s grace, peace and comfortis obtained. The renunciates remain absorbed indevotional worship to God; they are rid ofemotional attachment and desire. How rare is thatunattached servant, who conquers his ego, andremains pleased with the Almighty. || 4 || 3 || 4 || 3 ||
Sant
Raga Berari Mehla 5, page 720Sant is that Sadh who has reached a level ofliving which is very near to God
sMq jnw imil hir jsu gwieE ] koit jnm ky dUKgvwieE ] 1 ] rhwau ] jo cwhq soeI min pwieE ]kir ikrpw hir nwmu idvwieE ] 1 ] srb sUK hirnwim vfweI ] gur pRswid nwnk miq pweI] 2 ] 1 ] 7 ]
Meeting with saints, sing the praises of God.The pains of millions of incarnations shall beeradicated. || 1 || Rahau|| Whatever your minddesires, that you shall obtain. By His kind mercy,the Almighty blesses us with His Name. || 1 ||All happiness and greatness are embodied in HisName. By Teacher Guru’s teachings we havegained this understanding. || 2 || 1 || 7 ||
Gyani
Raga Maru Mehla 3, page 1063Gyani means a Spiritual Teacher
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ibnu siqgur syvy mukiq n hoeI ] igAwnI iDAwnIpUChu koeI ] siqguru syvy iqsu imlY vifAweI dir scYsoBw pwiedw ] 14 ]
Without serving God no one finds liberation. Goask any spiritual teacher or mediator.Whoever serves God is blessed with gloriousgreatness, and honoured in the court of God.
Gurmukh
Raga Ramkali Mehla 1, Sidh Gost, verses 69,71, page 946
Gurmukh is one who lives by the teaching ofGod.
gurmuiK swcu sbdu bIcwrY koie ] gurmuiK scu bwxIprgtu hoie ] gurmuiK mnu BIjY ivrlw bUJY koie ]gurmuiK inj Gir vwsw hoie ] gurmuiK jogI jugiqpCwxY ] gurmuiK nwnk eyko jwxY ] 69 ] ibnu siqgursyvy jogu n hoeI ] ibnu siqgur Byty mukiq n koeI ]ibnu siqgur Byty nwmu pwieAw n jwie ] ibnu siqgurByty mhw duKu pwie ] ibnu siqgur Byty mhw gribgubwir ] nwnk ibnu gur muAw jnmu hwir ] 70 ]gurmuiK mnu jIqw haumY mwir ] gurmuiK swcu riKAwaur Dwir ] gurmuiK jgu jIqw jmkwlu mwir ibdwir ]gurmuiK drgh n AwvY hwir ] gurmuiK myil imlwey suojwxY ] nwnk gurmuiK sbid pCwxY ] 71
The Gurmukh is one who reflects upon the Wordof the Shabad. The True Bani is revealed to theGurmukh. The mind of the Gurmukh is drenchedwith God’s love, but how rare are those whounderstand this. The Gurmukh dwells in the homeof the self, deep within. The Gurmukh realizesthe true way of Yoga. The Gurmukh recognizesonly one Almighty.. || 69 || The Gurmukh conquershis mind by subduing his ego. The Gurmukh enshrinesTruth in his heart. The Gurmukh conquers the hisinner world; he knocks down the messenger ofdeath, and kills it. The Gurmukh is always
victorious in the court of Waheguru. The Gurmukhis united in God’s eternal union; Gurmukh realizesthe significance of the word of the Shabad. || 71 ||
Brahmgyani
Raga Gauri, Sukhmani Mehla 5, pages 272-274
Brahmgyani is that Spiritual teacher who hasmerged in God and has become one with Him
AstpdI ] bRhm igAwnI sdw inrlyp ] jYsy jl mihkml Alyp ] bRhm igAwnI sdw inrdoK ] jYsy sUrusrb kau soK ] bRhm igAwnI kY idRsit smwin ] jYsyrwj rMk kau lwgY quil pvwn ] bRhm igAwnI kY DIrjueyk ] ijau bsuDw koaU KodY koaU cMdn lyp ] bRhmigAwnI kw iehY gunwau ] nwnk ijau pwvk kw shjsuBwau ] 1 ] bRhm igAwnI inrml qy inrmlw ] jYsymYlu n lwgY jlw ] bRhm igAwnI kY min hoie pRgwsu ]jYsy Dr aUpir Awkwsu ] bRhm igAwnI kY imqR sqRüsmwin ] bRhm igAwnI kY nwhI AiBmwn ] bRhm igAwnIaUc qy aUcw ] min ApnY hY sB qy nIcw ] bRhm igAwnIsy jn Bey ] nwnk ijn pRBu Awip kryie ] 2 ] bRhmigAwnI sgl kI rInw ] Awqm rsu bRhm igAwnI cInw] bRhm igAwnI kI sB aUpir mieAw ] bRhm igAwnIqy kCu burw n BieAw ] bRhm igAwnI sdw smdrsI ]bRhm igAwnI kI idRsit AMimRqu brsI ] bRhm igAwnIbMDn qy mukqw ] bRhm igAwnI kI inrml jugqw ]bRhm igAwnI kw Bojnu igAwn ] nwnk bRhm igAwnIkw bRhm iDAwnu ] 3 ] bRhm igAwnI eyk aUpir Aws ]bRhm igAwnI kw nhI ibnws ] bRhm igAwnI kY grIbIsmwhw ] bRhm igAwnI praupkwr aumwhw ] bRhmigAwnI kY nwhI DMDw ] bRhm igAwnI ly Dwvqu bMDw ]bRhm igAwnI kY hoie su Blw ] bRhm igAwnI suPl Plw] bRhm igAwnI sMig sgl auDwru ] nwnk bRhm igAwnIjpY sgl sMswru ] 4 ] bRhm igAwnI kY eykY rMg ]bRhm igAwnI kY bsY pRBu sMg ] bRhm igAwnI kY nwmuAwDwru ] bRhm igAwnI kY nwmu prvwru ] bRhm igAwnIsdw sd jwgq ] bRhm igAwnI AhMbuiD iqAwgq ]bRhm igAwnI kY min prmwnµd ] bRhm igAwnI kY Girsdw Anµd ] bRhm igAwnI suK shj invws ] nwnkbRhm igAwnI kw nhI ibnws ] 5 ] bRhm igAnI bRhm
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kw byqw ] bRhm igAwnI eyk sMig hyqw ] bRhm igAwnIkY hoie AicMq ] bRhm igAwnI kw inrml mMq ] bRhmigAwnI ijsu krY pRBu Awip ] bRhm igAwnI kw bfprqwp ] bRhm igAwnI kw drsu bfBwgI pweIAY ]bRhm igAwnI kau bil bil jweIAY ] bRhm igAwnI kau Kojih mhysur ] nwnk bRhm igAwnI Awip prmysur] 6 ] bRhm igAwnI kI kImiq nwih ] bRhm igAwnIkY sgl mn mwih ] bRhm igAwnI kw kaun jwnY Bydu ]bRhm igAwnI kau sdw Adysu ] bRhm igAwnI kw kiQAwn jwie ADwK´ru ] bRhm igAwnI srb kw Twkuru ] bRhmigAwnI kI imiq kaunu bKwnY ] bRhm igAwnI kI giqbRhm igAwnI jwnY ] bRhm igAwnI kw AMqu n pwru ]nwnk bRhm igAwnI kau sdw nmskwru ] 7 ] bRhmigAwnI sB isRsit kw krqw ] bRhm igAwnI sd jIvYnhI mrqw ] bRhm igAwnI mukiq jugiq jIA kw dwqw] bRhm igAwnI pUrn purKu ibDwqw ] bRhm igAwnIAnwQ kw nwQu ] bRhm igAwnI kw sB aUpir hwQu ]bRhm igAwnI kw sgl Akwru ] bRhm igAwnI AwipinrMkwru ] bRhm igAwnI kI soBw bRhm igAwnI bnI ]nwnk bRhm igAwnI srb kw DnI ] 8 ] 8 ]
Ashtpadi:
1. The God-conscious being is alwaysunattached, as the lotus in the waterremains detached.
2. The God-conscious being is alwaysunstained, like the sun, which gives itscomfort and warmth to all.
3. The God-conscious being looks upon allalike, like the wind, which blows equallyupon the king and the poor beggar.
4. The God-conscious being has a steadypatience, like the earth, which is dug upby one, and anointed with sandal pasteby another. This is the quality of theGod-conscious being: his inherent natureis like a warming fire. || 1 ||
5. The God-conscious being is the purest ofthe pure; filth does not stick to water.
6. The God-conscious being’s mind isenlightened, like the sky above the earth.
7. To the God-conscious being, friend andfoe are the same.
8. The God-conscious being has no egotisticalpride.
9. The God-conscious being is the highestof the high. Within his own mind, he isthe most humble of all. They alone becomeGod-conscious beings, whom GodHimself makes so. || 2 ||
10. The God-conscious being is very humble.11. The God-conscious being knows the
nature of the soul.12. The God-conscious being shows kindness
to all.13. No evil comes from the God-conscious
being.14. The God-conscious being is always
impartial.15. Nectar rains down from the glance of the
God-conscious being.16. The God-conscious being is free from
entanglements.17. The lifestyle of the God-conscious being
is spotlessly pure.18. Spiritual wisdom is the food of the God-
conscious being.19. God-conscious being is always absorbed
in God’s meditation. || 3 ||20. The God-conscious being centers his
hopes on the One alone.21. The God-conscious being shall never
perish.22. The God-conscious being is steeped in
humility.23. The God-conscious being delights in
doing good to others.24. The God-conscious being has no worldly
entanglements.25. The God-conscious being holds his
wandering mind under control.26. The God-conscious being acts for the
common good.27. The God-conscious being blossoms in
autumn.28. In the Company of the God-conscious
being, all are saved.29. Through the God-conscious being, the
whole world meditates on God. || 4 ||
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30. The God-conscious being loves the OneMaster alone.
31. The God-conscious being dwells withGod.
32. The God-conscious being takes the Namas his support.
33. The God-conscious being has the Namas his Family.
34. The God-conscious being is awake andaware, forever and ever.
35. The God-conscious being renounces hisproud and ego.
36. In the mind of the God-conscious being,there is always supreme bliss.
37. In the home of the God-conscious being,there is everlasting bliss.
38. The God-conscious being dwells inpeaceful ease.
39. God-conscious being shall never perish.|| 5 ||
40. The God-conscious being knows thesecrets of God.
41. The God-conscious being is in love withthe One alone.
42. The God-conscious being is carefree.43. Pure are the Teachings of the
God-conscious being.44. The God-conscious being is made so by
God Himself.45. The God-conscious being is gloriously
great.46. The vision of the God-conscious being,
is obtained by great good fortune.47. To the God-conscious being, I make my
life a sacrifice.48. The God-conscious being is sought by the
great god Shiva.49. God-conscious being is Himself the
Supreme God. || 6 ||50. The God-conscious being cannot be
appraised.51. The God-conscious being has all within his
mind.52. Who can know the mystery of the
God-conscious being? Forever bow to theGod-conscious being.
53. The God-conscious being cannot bedescribed in words.
54. The God-conscious being is the masterof all.
55. Who can describe the limits of the Godconscious being?
56. Only the God-conscious being can knowthe state of the God-conscious being.
57. The God-conscious being has no end orlimitation [like God Himself]
58. God-conscious being, bow forever inreverence. || 7 ||
59. The God-conscious being is the creatorof the world. [Here difference betweenthe two has disappeared]
60. The God-conscious being lives forever,and does not die.[Become immortal in theheart of the people]
61. The God-conscious being is the giver ofthe way of liberation of the soul [Specialpowers
62. The God-conscious being is the perfectbeing, who orchestrates all.
63. The God-conscious being is the helperof the helpless.
64. The God-conscious being extends hishand to all.
65. The God-conscious being owns the entirecreation.
66. The God-conscious being is himself theFormless God.
67. The glory of the God-conscious beingbelongs to the God-conscious being alone.
68. God-conscious being is the master all. ||8 || 8 ||
Dr J K Sirha,Deputy Academic Registrar,
World Sikh University,London
23
According to traditions and religious laws everyperson is bound by sayings of their prophets andreligious scriptures. These sayings lay down bothouter and inner rules for a true religious person.Regarding outer signs we have five Ks for a Sikh,Tilak and janeo for a Hindu, Hijab for a Muslim,Kippa for a jew and so on. Above all these outersigns and wearing every religious person musthave some inner maturity and development.
In Sikh scriptures there is a mention of such innermature development to be a true religious person.
A True Sikh
Guru Ramdas
Gauri ki var Mehla 4, sloak (2) Mehla4, preceding 11
] mÚ 4 ] gur siqgur kw jo isKu AKwey su Blky auiThir nwmu iDAwvY ]audmu kry Blky prBwqI iesnwnu kry AMimRq sir nwvY ]aupdyis gurU hir hir jpu jwpY siB iklivK pwp doKlih jwvY ]iPir cVY idvsu gurbwxI gwvY bhidAw auTidAw hirnwmu iDAwvY ]jo swis igrwis iDAwey myrw hir hir so gurisKu gurUmin BwvY ]ijs no dieAwlu hovY myrw suAwmI iqsu gurisK gurUaupdysu suxwvY ]jnu nwnku DUiV mMgY iqsu gurisK kI jo Awip jpY Avrhnwmu jpwvY ] 2 ]
MEHLA 4: One who calls himself a Sikh of theGuru, the true Guru, shall rise in the early morninghours and meditate on Waheguru’s Name. Uponarising early in the morning, he is to bathe, andcleanse himself in the pool of nectar. Followingthe instructions of the Guru, he is to recite the
Name of Waheguru. All sins, misdeeds andnegativity shall be erased. Then, at the rising of thesun, he is to sing Gurbani; whether sitting down orstanding up, he is to meditate on Waheguru’s Name.One who meditates on my Waheguru, with everybreath and every morsel of food — that Gursikhbecomes pleasing to the Guru’s mind. That person,unto whom my Master is kind and compassionate— upon that GurSikh, the Guru’s teachings arebestowed. Let us all beg the dust of the feet ofthat Gursikh, who himself recites Naam, andinspires others to recite it. || 2 ||
Guru Gobind Singh
Composition 33 Swayas
Swaya 1
jwgiq joq jpY ins bwsur eyk ibnw mn nYk n AwnY ]pUrn pRym pRqIq sjY bRq gor mVI mt Bul n mwnY ]qIrQ dwn dieAw qp sMjm eyk pCwnY ]pUrn joq jgY Gt mY qb Kwls qwih nKwls jwnY ]
He is the true Khalsa (Sikh), who remembersthe ever-awakened Light throughout night andday and does not bring anyone else in the mind;he practises his vow with whole hearted affectionand does not believe in even by oversight, thegraves, Hindu monuments and monasteries; Hedoes not recognise anyone else except OneWaheguru, not even the bestowal of charities,performance of merciful acts, austerities andrestraint on pilgrim-stations; the perfect light ofWaheguru illuminates his heart, then consider himas the immaculate Khalsa.
A TRUE SIKH, A TRUE MUSLIM AND A TRUE HINDUACCORDING TO A FEW HYMNS FROM SIKH SCRIPTURES
Harmanjeet Kaur Sandhu
24
Bhai GurdasVar 40 Pauri 11
pauRRVI 11 ( gurmuK gwfI rwh jwN inq ikRXw)gurisK Blky auT kir AimRq vyly srUU nHwvNdw ]gurU kY bcn aucwir kY Drmswl dI suriq krNdw ]swDsNgiq ivc jwie kY gurbwxI dy pRIiq suxNdw ]sNkw mnhu imtwie kY gur isKwN dI syv krNdw ]ikrq ivrq kir Drmu dI lY prswd Awix vrqNdw ]gurisKwN no dyie kir ipCON bicAw Awpu KvNdw ]klI kwl prgws kir guru cylw cylw sNdw ]gurmuK gwfI rwhu clNdw ]11]
The gurmukh (true Sikhs) getting up in early (fourthpehr of night ) hours of the morning takes bath inthe sacred tank. Reciting the holy hymns of the Guru,he moves towards dharamsala (Gurdwara) , thecentral place for Sikh. There, joining the holycongregation, he lovingly listens to Gurbani, theholy hymns of the Guru. Effacing all doubt from hismind he serves the Sikhs of the Guru. Then byrighteous means he earns his livelihood and hedistributes the hard-earned meal among the needyones. Offering first, to the Sikhs of Guru, theremainder he himself eats. In this dark age, illuminedby such feelings, the disciple becomes Guru andthe Guru disciple. The gurmukhs tread on such ahighway (of religious life).
A True Musalman
Maj di var Mehla 1, Sloak (Mehla 1) precedingpauri 8
sloku mÚ 1 ] muslmwxu khwvxu musklu jw hoie qwmuslmwxu khwvY ]Avil Aauil dInu kir imTw mskl mwnw mwlumuswvY ]hoie musilmu dIn muhwxY mrx jIvx kw Brmu cukwvY ]rb kI rjwie mMny isr aupir krqw mMny Awpu gvwvY ]qau nwnk srb jIAw imhrMmiq hoie q muslmwxukhwvY ] 1 ]
Sloak Mehla 1: It is difficult to be called a Muslim;if one is truly a Muslim, then he may be called one.First, let him savour the religion of the Prophet assweet; then, let his pride of his possessions bescraped away. Becoming a true Muslim, a discipleof the faith of Mohammed, let him put aside thedelusion of death and life. As he submits to God’swill, and surrenders to the creator, he is rid ofselfishness and conceit. When one is merciful to allbeings, only then shall he be called a Muslim.||1 ||
A True Hindu
The true janaeo (sacred thread)
Asa di Var , sloak Mehla 1, preceding pauri15 page 471
sloku mÚ 1 ] dieAw kpwh sMqoKu sUqu jqu gMFI squvtu ]eyhu jnyaU jIA kw heI q pwfy Gqu ]nw eyhu qutY n mlu lgY nw eyhu jlY n jwie ]DMnu su mwxs nwnkw jo gil cly pwie ]caukiV muil AxwieAw bih caukY pwieAw ]isKw kMin cVweIAw guru bRwhmxu iQAw ]Ehu muAw Ehu JiV pieAw vyqgw gieAw ] 1
Sloak Mehla 1: Make compassion the cotton,contentment the thread, modesty the knot and truththe twist. This is the sacred thread of the soul; ifyou have it, then go ahead and put it on me. Itdoes not break, it cannot be soiled by filth, itcannot be burnt, or lost. Blessed are those mortalbeings who wear such a thread around their necks.You buy the thread for a few shells, and seated inyour enclosure, you put it on. Whisperinginstructions into others’ ears, the Brahminbecomes a guru. But he dies, and the sacred threadfalls away, and the soul departs without it. || 1 ||
25
The Idol worship
Bihagra ki var Mehla 4Sloak 1, preceding pauri 20, page 556
mÚ 1 ] ihMdU mUly BUly AKutI jWhI ]nwrid kihAw is pUj krWhI ]AMDy guMgy AMD AMDwru ]pwQru ly pUjih mugD gvwr ]Eih jw Awip fuby qum khw qrxhwru ] 2 ]
Mehla 1: The Hindus have forgotten the primalGod; they are going the wrong way. As Naradinstructed them, they worship idols. They areblind and mute, the blindest of the blind. Theignorant fools pick up stones and worship them,but when those stones themselves sink, how willthey carry you across? || 2 ||
The Rituals
Asa di Var Mehla 1, sloak Mehla 1 precedingpauri 14
mÚ 1 ] piV pusqk sMiDAw bwdM ]isl pUjis bgul smwDM ]muiK JUT ibBUKx swrM ]qRYpwl iqhwl ibcwrM ]gil mwlw iqlku illwtM ]duie DoqI bsqR kpwtM ]jy jwxis bRhmM krmM ]siB Pokt inscau krmM ]khu nwnk inhcau iDAwvY ] ivxu siqgur vwt npwvY ] 2 ]
Mehla 1: You read your books and say yourprayers, and then engage in debate; you worshipstones and sit like a stork, pretending to be inSamadhi (yogic posture) With your mouth youutter falsehood, and you adorn yourself withprecious decorations; you recite the three lines ofthe Gayatri (Hindu mantra) three times a day.Around your neck is a rosary, and on your
forehead is a sacred mark; upon your head is aturban, and you wear two loin cloths. If you knewthe nature of God, you would know that all ofthese beliefs and rituals are in vain. Meditatewith deep faith; without the true-Teacher, no onefinds the way. || 2 ||
Harmanjeet Kaur SandhuPh.D. student World Sikh University
London
“Recognise all mankind whether Hinduor Muslims, as one.
The same Lord is the Creator andNourisher of all;
Recognise no distinction among them.The monastry and the mosque are the
same;So are the Hindu worship and
the Muslim prayer.Men are all one”
GURU GOBIND SINGH JI
b b b b b
26
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No. Page/s The Word Meaning and explanation1-13 NITNEM
SECTION1 1 Jap To recite, to repeat2 8 Sloak A couplet3 8 Sodar The doorway to the house of God4 8 Raga A particular set of seven svars5 8 Mehla Body6 10 Sopurkh The + Omnipresent7 12 Sohila The song of ‘suhag’, sohila also means praise of the
hero.14-93 SRI
RAGA8 14 Ghar Rhythm, Tal9 14 Rahau The thematic verse10 53 Ashtpadi A composition of eight stanzas11 74 Pehre A pehra refers to the fourth part of a day. Each pehr is
of 3 hours12 78 Chhant A shabad of a special praise13 81 Wanjara A gypsy14 83 Var An ode15 83 Sloak A couplet15 83 Pauri A stanza of a composition wherein idea of one stanza
is taken to the next stanza, like rung of a ladder.94 – 150 RAGA
MAJ16 94 Padas Stanzas of a composition17 94 Chaupadas A composition of four stanzas18 133 Baramah Twelve months19 136 Din rein Day & night20 137 Dhuni gavni To sing in the named tune.‘
151 – 347 RAGAGAURI
21 234 Karhale A camel, a wandering person22 242 Jumla Total of shabads23 250 Bawan Akhri Alphabet of Sanskrit language24 262 Sukhmani Song of peace25 296 Thithe 15 days cycle based on the moments of the moon26 343 Sat-var Seven days of the week
MEANING OF A FEW SPECIAL WORDS USED IN GURU GRANTH SAHIB
Mrs. Mohinder Kaur Kapoor
28
No. Page/s The Word Meaning and explanation348 - RAGAASA
26 365 Kafi The word has been used in two different types ofmeanings:1.It is the name of a ragini,2. It refers to a composition which intoxicates the reader with the liquor of the Name of God
27 368 Ghar 6 kae 3 Three shabads of Ghar 3. Please also check, thenumber control of these and other shabads on thesepages. There is no separate mention of the number ofshabads in each ghar at the end of these shabads
28 369 Kafi 2 The small number 2 given underneath the label Kafidenotes the total compositions titled Kafi in thisghar.
29 369 Sudhang A pure tune; it is an instruction that the shabad shouldbe sung in pure Asawari
30 408 Partal It is an instruction that while singing the shabad the talshould be turned again and again
31 431 Birharae It means separation. Those shabads wherein the themeis separation
32 431 Chhanta ki jat It refers to a particular tune. Here it means that theshabad should be sung in the tune assigned to chhantsof four tars
33 432 Patti likhi The writing on a wooden slate. It refers to a longcompositions where each hymn starts with a word ofalphabet.
34 433 Patti A slate. It means the same as 33.35 475 Shudh The text found correct in the first reading.36 478 Ik tukae Tuk, means lines in a pada. Ik tukae means padas of
one line.37 479 Do takae Padas of two lines.
489 – 526 RAGA GUJRI
38 492 Teeja An instruction that how the number followed by thetitle ‘Mehla’ be read.
Mrs. Mohinder Kaur KapoorKhalsa College London
29
EACH NEW DAY THE GOD IS IN NEW FORM;“SATGUR MERA NEET NAWAN”
God is too great: too great to fall in the measurablecapability of human beings.1 He is boundless; Heis limitless. No one knows His limits.2 Even ifthere are limits those are beyond the reach ofhuman beings. We can see some planets, starsand constellations with open eyes from a distance;we can see more stars and constellations in depthof the sky with the help of powerful telescopes;but beyond those we are not able to see. Similarlywe can see some beings with open eyes but thereare living objects which we cannot see with openeyes because of their smallness. Some of thesecan be seen with the help of microscopes. Forexample some of the countless cells, virus,DNA’s, RNA’s in the body of a being can be seenwith microscopes. There are bound to be muchmore of these in a living body which cannot beseen even with the most powerful microscopes.We know about electrons, quarks, fermions,bosons etc., which are not yet fully identified.
The costly experiments at CERN are planned tofind the conditions at the time of big bang whichis stated to be the cause of origin of universe andthe existence of Higgs Bosons; the fundamentalboson of life according to the scientist. Theatomic structure comes to life only with the helpof Higgs Bosons or God particles they guess. Willthese CERN experiments find out the reasonbehind life or origin of universe is debatable.
The scientists now say that visible universe is only4%, while dark matter is 22% and dark energy as76%. They also agree that dark matter came fromdark energy and the visible universe came out fromdark matter. The scientists also agree that the entireuniverse is made of energies and that these energiesare continuously changing. These energies changefrom wave form to particle form and vice versa. It
further changes into gaseous, liquid or solidsubstances as we name the matter today.
The change being continuous, nothing is stable;nothing is same at the next moment. Solids are inthe process of change to liquids or gases, liquidsinto gases or the like. The matter changes intoenergy and energy into matter. Dark Matter Dark Energy
The visible universe is also gradually changingfrom visible matter to dark matter and dark matterinto energy. This dark energy is changing back todark matter and then to visible matter making thecircle of change complete. Dark energy, darkmatter or visible universe: all in regular contactand each impacting on the other continuously.3
This continuous impact through regular contactcauses the continuous change which we may alsocall continuous instability.
According to Sri Guru Granth Sahib (SGGS), Godcan be described both as sargun (having allattributes) and nirgun (having no attributes).4 He is
COL.(Dr.) Dalvinder Singh Grewal
30
invisible as well as visible. He is invisible because ofhis nirgun attributes such as in dark energy and darkmatter but visible because of His visible attributesas visible in visible universe. He is visible in hiscreation. We can easily compare it with the visibilityin dark night and broad day light. We can see him inhuman beings, trees, creatures and the like.
SGGS also declares that everything in thisuniverse is changing5. The change is continuousand positive; it is forward and not backward. Dueto this order of change, every matter in theuniverse changes continuously; nothing remainsthe same the very next moment. The child becomesadult and adult old and thereafter changes intoanother form. The nature becomes green in springwhile withers in autumn. We see trees growingup, becoming green with leaves, having flowersand then fruits; which when ripe fall on the groundor eaten away by birds. Thus the nature too keepson changing regularly. The God whose sargunattributes are related to nature; thus found differentevery minute. The God’s creation is never foundin its old form; it becomes new every moment.Thus the God when seen its sargun form orthrough its creation is found to be new everymoment.
The effect of this continuous change hasfundamental impact on the universe as follows:
1. The visible universe is only a 4% while22% is dark matter and 76 % dark energy.
2. The visible is changing into invisible andvice verse as visible matter is changinginto dark matter and dark matter into darkenergy.
3. The change is continuous and forwardlooking as nothing cannot be recreated intoits original shape because of thecontinuous change.
4. Nothing is same the very next momentbecause of this continuous change.
5. This continuous change is caused becauseof the continuous contact of particle everyparticle impacting the other and causingchange from particle to energy and viceversa.
6. God is invisible and visible as well. It isvisible through its creation. It is notvisible as it is beyond black energy andit is visible just in front of us in the formnature and the vast universe. It is thoseboth far and near.
7. The God is in new form daily because ofits visibility in the form of nature andwhich in turn is seen in new form thevery next moment due to continuouschange however the change is identifiableafter lapse of time say a day.
(Endnotes)1 Koi na jaanai tumra ant(u). Ooche te oocha
Bhagwant. (Sri Guru Granth Sahib (SGGS) :5:268:3)
2 Tâ kâ ant na jânai ko-î. ( (Ibid 1:1036:9)3 Jyot nirantar(i) janeeai (Ibid, 1:55:12), jot(i)
pargas bhai maatee sang(i) (Ibid, 5:1216:12),Joti mah(i0 jot(i) ral(i) jaia (Ibid, 5:885:12)
4 sargun nirgun nirankar sunn smadhee aap(i) Aapnkia Nanaka aapai hi fir(i) jaap(i). (Ibid, 5:290:16)nirgun(u) sargun(u)aapai. (Ibid, 3:128:13)
5 jo deesai so chalanhaar’(Ibid, 5:268:13), Jo deesaiso kalh(i) khadna (Ibid, 5:740:3),sab jag chalaltaupekhiae (Ibid, 5:431:6)
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IN THE SERVICE OF SIKH GURUS & SIKH RELIGIONThe following publications are aimed to spread the knowledge of the Sikh history and the divine message ofthe Sikh Gurus
PUBLICATION LISTBooks by: Dr. Sukhbir Singh Kapoor, Ph.D, M.Comm, B.Comm (Hons) M,A. (Law) FCCA FCMA
Vice Chancellor, World Sikh University LondonTel. 07956508025, 020 8427 5132, 020 8428 4052; Fax. 020 8427 4880; email: [email protected]
All books are in English; Guru-bani text is both in Panjabi and English.Year of publication / book list2014 Guru Granth Sahib: An Empirical Study Volume II [ISBN:978-81-7010-400-12013 Japji- A way of God Realisation, fourth edition, Rehrassa & Kirtan Sohila- to torch to pass through the darkness of death,
second edition [ISBN:81-207-1527-6]2012 Epistles & Signets: Letters written, signs and seals of the Sikh Gurus [ISBN:978-81-1710-390-5]2011 Guru Granth Sahib: An Empirica Study Volume 1 [ISBN:978-81-1710-386-8], Sikh Law Book, second edition [ISBN:81-7010-328-2]
Islam, An Introductory Study, second edition, [ISBN: 81-7010-386-8],Sikh Religion and the Sikh People, sixth edition, [ISBN: 81-7010-230-8]
2010 1. Islam: An Introductory Study (2nd Edition), 2. Guru Granth Sahib: An Introductory Study (4th Edition2009 1. Hinduism – An Introductory study (second edition) 2. Comparative Studies of World Religions. (fourth edition)
3. Guru Granth Sahib – A step by step study Part I (under publication)2008 1. The Crowning Glory of Guru Granth Sahib [ISBN: 81-7601-940-8] 2. The Last Rites –A Comparative Study of the last rites
of different religions[ISBN:978-81-7010-369-1] 3. The Making of the Sikh Rehatnamas [ISBN:978-81-7010-370-7]4. Anglo Sikh Wars [ISBN: 81-7601-945-3] 5. Sloaks of Guru Tegh Bahadur and Text of Ragamala (ISBN:978-81-7010-371-
2007 1. A Dynamic Look into Sukhmani Sahib ( ISBN: 81-7601-558-9)2006 1. The Birds and Guru Granth Sahib (ISBN: 81-7601-772-8)2005. 1. The Sikh Ideology (ISBN:81-7601-729-9) 2. Janam Sakhi Parampara (ISBN: 81-7601-700-0)
3. Hinduism – An Introductory study (ISBN: 81-7010-354-1)2004 1. The Sikh Law Book - the Law personally handed by God to Guru Nanak (ISBN: 81- 7010-328-2)
2. Guru Granth Sahib – An Insight into its Format and Design (ISBN: 81-7010-335-5 )3. Islam – An introduction (ISBN: 81-7010-341-x ) 4. Sui Generis Martyrdom – Martyrdom of Mata Gujri andSahibzadas (ISBN:81-7010-344-4 ) 5. Sikhism – Guru Granth Sahib and The Sikh History (ISBN: 81-7601-6705-5 )
2003 1. Guru Granth Sahib – An Advance Study Volume 2 (2007 edition) (ISBN: 81-7010-321-5 ) 2. Dasam Granth – AnIntroductory Study (ISBN: 81-7010-325-8) 3. Comparative Studies of World Religions. (Second edition) (ISBN: 81-7601-790-6 ) 4. Asa di Var –An Epic the listening of which fulfils all worldly desires.(ISBN: 81-207-2653-7)
2002 1. Guru Granth Sahib – An Advance Study Volume 1 (2006 edition) (ISBN: 81-7010-317-7 )2. Sikh Religion and the Sikh People (Fifth revised edition 2007) (ISBN:81-7010- 230-8)3. Sikhism – An Introduction (Second revised and enlarged edition) (ISBN:81-7610-795-1)4. Japji – A way of God realisation (Third edition)
2001 1. Sikhism – 1000 questions answered. (ISBN:81-7010-310-x ) 2. Guru Granth Sahib, An introductory Study (enlargededition). (ISBN:81-7010-293-6 ) 3. Sikh Philosophy,Facts and Fundamentals of Sikh Religion(2nd edition)(ISBN:81-7010-239-1 ) 4. Japjee – The Sikh morning prayer (Illustrated deluxe edition) (ISBN:81-7002-078-6 )
2000 1. Bhagat Bani (ISBN:81-7010-300-2 ) 2. Sikh Religion and the Sikh People (2nd edition) ‘Adjudged best book of the yr’1999 1. Sikhism – An Introduction (ISBN:81-7601-795-7)2.Saint Soldier (The Khalsa Brotherhood) (ISBN:81-7010-285-5 )
3. Comparative Studies of World Religions. (ISBN:81-7601-790-6 ) 4. The Creation of Khalsa (Edited) (ISBN:81-7010-294-4 ) 5.Japji, “A way of God realisation”. (second edition) ‘Adjudged one of the best available translations in English’
1998/97 1. Guru Angad Dev, Life, History and Teachings 2. Nitnem (The daily Sikh Prayers) (Translation in both easy Panjabi andEnglish) (ISBN:81-7010-272-3 ) 3. Khushi de Hanju – (KuSI dy hMJU) Panjabi poetry
1996 1. The Sikh Marriage ceremony (Anand Marriage) 2. Baramah (The twelve months)1995 1. Kirtan Sohila and Ardas 2.Gurbani – God’s word (ISBN:81-7010-246-4 ) 3. Jap Sahib, Swayas and Ardas, Master
compositions of Guru Gobind Singh Ji (Translation followed by relevant Sakhis (life stories)) (ISBN:81-702-1622-1)4. Janoon – (jnUn) Panjabi poetry
1994/93 1. Rehras & Kirtan Sohila – “The torch to pass through the darkness of death, and the Lyric that speaks of lacerationsand pangs of separation.” (Translation followed by relevant Sakhis (life stories) (ISBN:81-207-1527-6 )2. Sikh Philosophy, Facts and Fundamentals of Sikhism (1st edition) 3.Puniya da chand – (puinAw dw cMn)Panjabi poetry
1992/91 1. Japji (1st edition) 2. Sikh Religion and the Sikh people (1st edition).19901. Being a Sikh (ISBN:81-7010-202-2)1989/88 1. Ideal Man, Guru Gobind Singh’s Concept of a Saint Soldier.1984 1. Invasion of Golden Temple,1983 1. Sikh Festivals.1982 1. Sikhs & Sikhism
***Please place your orders either by fax or email. For conventional mail the address is:World Sikh University London, 35 Pinner Road, Harrow, Middx HA14ES
35
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36
THE SIKH COURIER INTERNATIONAL
Representatives in other countries:-
INDIA1. S. Sarabjit Singh Lamba, D-151, Sector 47, Noida. UP
2. The Sikh Review, Karnani Mansion, Room No.116, 25A Park Street, Calcutta - 700016.
UNITED STATES OF AMERICA1. Dr. N. S. Kapany, 2190 Greenways Drive, Woodside, California 94061.
2. S. Jit Singh Chandan, 137-74, 75th Road, Queens, Flushing, New York 113673. S. Tejinderjeet Singh Pasricha, 44, Hard Scrabble Hill Rd., Chappaqua, New York 10514
CANADA1. S. Parminder Singh Magon, 3805 Bazin, Brossard, Quebec, J4Z2J3.
2. S. Par Daman Singh Malik, B.A., C.L.U., 17 Crescent View Drive, Richmond Hill, Ont. L4B 2Z2 .3. S. Manmohan Singh Bindra, 7985 Nadeau Street, Brossard, Quebec, J4Y1X8.
EAST AFRICA1. Mrs. Kawaljeet Kaur Mahajan, Post Box No.40683, Nairobi, Kenya.
2. S. Parminder Singh Suri, Post Box 937, Eldoret, Kenya.
SINGAPORE1. S. Harbakhsh Singh, M.A., 05-250, Chai Chee Avenue, Block 34, Singapore 1646.
2. Mr. S. S. Grewal, Block 723, Yishun Street 71, Apt. 13-165 Singapore 2776.
AUSTRIAS. Rajinder Singh Madh, Raaberbahn Gasse II, 1100 Vienna.
GERMANYS. Kuldeep Singh Chhatwal, Habichstr-45, 4270 Dorsten-l.
ITALYS. Amarjit Singh Taj, 129- Via Giacomo Puccini. 06077-Ponte Felcino (Perugia).
THAILANDS. Joginder Singh, 1085 New Road, G.P.O. Box 1963, Bangkok
NEW ZEALANDS. Harbans Singh Randhawa, 24 Old Taupiri Road, Ngaruawahia, Waikato.
ZAMBIAS. Sukhdev Singh, P.O. Box 37580. Lusaka.
AUSTRALIADr. P. S. Chopra, 55 Beryle Crescent, Holland Park, QLD 4121
Local Representatives S. Surinder Singh, 40 Bourne Road, London N13 4LY
The Editors are in no way responsible for individual views expressed in articlespublished in THE SIKH COURIER INTERNATIONAL
