US military C-17 aircraft lands at the Shri Guru Ramdas Ji International Airport (ATQ), Amritsar in Punjab on February 5, 2025, to send back deported Indians
By Bhupinder ‘Bo’ Singh | Opinion |
The landing of US Army C-17 Globemaster aircraft carrying 104 expelled Indian nationals deported from US landed in Amritsar on February 5, garnering the headline news in India, gripping the nation. The deportees were primarily from Gujarat, Haryana and Punjab. There were 33 from Gujarat and Haryana each, 30 were from Punjab, and the remaining 8 were from Chandigarh, Uttar Pradesh, and Maharashtra. There were 72 men, 19 women and 13 children.
The family members waiting outside the air station in Amritsar shared accounts of how most of the deported left the country choosing the “Dunki route” in search of greener pastures. Many of those seeking green pastures had only recently entered the US illegally, by spending ₹40-50 lakhs (₹4-5 million, equivalent to US$45,000-57,000) to US to to fund their journey by liquidating their assets as property. Now they were returning with dashed hopes and a crushing debt that they incurred to fund the journey, along with an uncertain future. The news is not just causing dismay in the families of those returning, but also amongst the state governments and central government. There has been a criticism the way the illegal immigrants were returned handcuffed during the flight back home.
But what about the ordeals these illegal immigrants endured to make their perilous journey, full of hazards in their quest of their American dream? How much did they pay to the unscrupulous travel agents, and the long circuitous journey spanning many months and many countries that they undertook to get there.
Obviously, there is an allure of better job opportunities, higher quality and less stressful life, better educational standards, which they are unable to avail back home. The lack of suitable, stable, satisfying work environment, coupled with success opportunities are the fundamental drivers of this colossal human trafficking. The pull of economic upliftment with higher living standards is so high the perspective immigrants are willing to put their lives in danger. On top of it we add the “aping factor” or “keeping up with the Jones”, this trend is becoming explosive. Blaming the unscrupulous travel agents for this menace is not going to solve the problem.
The nation must face this reality and provide suitable alternatives back home so that this thought of leaving the country at any cost should not even come to mind. The underlying socio-political issues, high inflation, quality of education, and job opportunities must be addressed. The quality of education is in a serious need of upgrade, so that valueless education at high cost is not the norm.
Similarly, the elected government must create job opportunities keeping the aspirations of citizens in mind and a priority. At present the elected representatives are solely concerned with enriching themselves. The citizens do not see any hope or opportunity in the country, so the lure of “phoren” is very high.
If these fundamental and structural changes are incorporated the menace of leaving the country at any cost will not raise its ugly head. Let us hope that this tragic deportation acts as a wakeup call for the nation and its leaders to do some introspection and make some fundamental changes to the economy.
Bhupinder ‘Bo’ Singh, Houston. Born in Bhamo, Myanmar, he now lives in Houston, US, where he runs a manufacturing company formed with his son. A mechanical engineer by training, he has authored a number of books, including Connecting with the Master – A collection of essays on topics related to Sikhism (2006) and In Bully’s Eyes – An Illustrated Children’s book on Bullying (2019).
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
The tabla, a popular instrument used in kirtan _ Photo: Asia Samachar
By Akashdip Singh | Opinion |
Recently, I attended a Kirtan session at a Gurdwara, hoping to connect with the Creator through the soothing melodies of sacred Gurbani. However, the microphone volume was cranked up so high that instead of feeling closer to the Omnipresent, I found myself disconnected from the purpose. It was akin to trying to find peace in the eye of a storm.
My dear friend who was at the programme together with me remarked, “Looks like we are becoming a deaf society.” His words struck a chord, echoing the truth that sometimes, less is more. Why do we feel the need to blast the microphones in sacred spaces? It’s like trying to find a needle in a haystack when all we need is a gentle whisper to touch the soul.
Everyone has their own way of connecting to the Creator. Some find solace in Kirtan accompanied by the tabla, harmonium, or the tanpura, while others feel more connected with the vibrant sounds of hand cymbals and tambourines. It’s a personal choice, and there’s no one-size-fits-all approach.
Kirtanis, too, have their unique vocal techniques and varying volume preferences. For some, bliss is found in the higher decibels of Kirtan while for others it could be totally the opposite. As the saying goes, “You can’t please all of the people all of the time.” Instead of wanting to request the Kirtanis to lower their voices, perhaps we should focus on adjusting the microphone volume.
In the end, the beauty of Kirtan lies in its ability to touch the heart, and sometimes, a gentle breeze carries more meaning than a roaring wind. Let us strive to create an environment where everyone can find their own slice of peace amidst the sacred symphony.
Many thanks.
(Akashdip Singh, a consultant based in Kuala Lumpur, Malaysia, believes his extensive travels have profoundly enriched his life experience, adding depth and breadth to his understanding of the world.)
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
On December 2, 2024, the Akal Takht (AT) summoned two-time Punjab Deputy Chief Minister and President of Shromani Akali Dal (SAD), Sukhbir Singh Badal, along with all former ministers from the Akali Dal government that served from 2007 to 2017 at 1 pm. Badal was already declared a tankhaiya in August 2024. Also asked to attend were the core committee of the SAD from 2015.
To those un-initiated in the politics of Punjab and equally unaware of the shenanigans of the AT (caused largely by the former); the move appeared to be a one in which the master manipulators of AT, namely the Badal dominated SAD, were finally being brought to justice. For once, the political servant that was the AT was going to hold its political master that was the SAD to account.
Or was the entire episode just another chapter of political maneuvering by the Badal led SAD and just another act of subservience by the clergy of AT?
The Story of Scripted Dramas.
In a letter dated November 18, 2024, to AT Jathedar Giani Raghbir Singh, Sukhbir Singh Badal had appealed that he wants to appear before the Takht as a “humble Sikh”. In his letter he had stated, “The Akal Takht Sahib declaring me tankhaiya has left a big impact on my mind. The servant (Sukhbir) has now resigned from the presidency of SAD. The servant wants to appear at AT Sahib as a humble Sikh with respect and politeness. Since AT Sahib which was established by the sixth Guru Hargobind who always showers grace and forgives, please accept the request of the servant.”
The telltale signs of the drama are three. First, the AT had declared Badal a Takhayia three months prior to this letter. Why did it take this long for the resignation to be tendered? Was it because three months were required to plot, consult and put the plan in place? Second, the SAD working committee had met on November 18 to discuss Sukhbir Singh Badal’s resignation but ultimately decided to postpone the decision.
“The panel will consult with SGPC members and district-level SAD leaders before making a final decision,” said Balwinder Singh Bhundar, the party’s working president, who chaired the meeting at the party’s head office in Chandigarh. This meant that Badal was still President of AT the time of submitting the letter and hence still calling the political shots. Third, Badal’s resignation request came just three days after he approached AT, urging Jathedar Giani Raghbir Singh to convene a meeting of the Sikh clergy to pronounce his tankhah (religious punishment). This meant that when Badal spoke with the AT clergy, the political master-servant relationship was very much intact.
It was Badal who was calling the shots. The four targets of the shots that Badal called was clear: rehabilitate the Badals, rehabilitate the SAD, use the AT clergy for that purpose and use the episode to win back the confidence and support of the Sikhs of Punjab.
Rehabilitating The Badals and the SAD.
The SAD was defeated soundly by the people of Punjab in the Legislative Assembly elections that were held in February 2022 to elect the 117 members of the 16th Assembly. The defeat was so punishing that SAD decided to not contest any by-elections for four assembly seats in Punjab. Three of the seats were then won by AAP while one seat went to Congress.
Shiromani Akali Dal president Sukhbir Singh Badal submits his explanation letter over allegations levelled by rebel SAD leaders to Akal Takht jathedar Giani Raghbir Singh in the presence of SGPC president Harjinder Singh Dhami, party leaders Balwinder Singh Bhundar, Daljit Singh Cheema and Maheshinder Singh Grewal at the Takht secretariat in Amritsar on July 24, 2024 – Photo: Panjabi Tribune video grab
A political party that chooses not to contest elections is no different from, say, an airline that decides not to fly its planes or a restaurant that decides not to sell food. The political party may as well shut its doors – as would the airline and the restaurant. So, the SAD folks came up with dubious “reasons” why the party was “giving away free seats” to the opponent parties. They did so “in solidarity with Sukhbir Badal being declared a tankhaiya,” and to keep with the panthic interests and ‘maan-maryada’ of Sri AT Sahib, the SAD.”
The same “panthic interests” that the Badal led SAD trampled upon for decades that it was in power? The same “maan-maryada of the Sri AT Sahib” that the Badals had trodden upon and driven into dirt for decades?
The bitter truth was simply that having been routed so badly in the February 2022 elections, the SAD was certain it could not win any of the by-elections. It was also certain it could not win in the next elections. Unless the party was able to pull a rabbit out of its hat of tricks. Everything had to be done to bring the Badals and SAD back to power. Everything.
Weaponizing The AT.
Bringing the Badals and the SAD back to power required that the people’s confidence in SAD be restored – if necessary, by nefarious means even – means that involved using the AT for the party’s ends.
The December 2, 2024, meeting at was thus a full-scale charade towards this end. It was a pretentious act of a drama that is orchestrated by SAD itself to pull wool over the eyes of the people. The idea is to make it appear that the AT is going to punish the SAD for its past actions. Indeed, some laughable punishment of sitting as a door-guard for two days was handed down and some expendable people made out to be the scapegoats.
The charade would allow the AT Jathedars and SGPC to go about its business as usual – campaigning, threatening, scaring and fooling people to vote for SAD – the “party of the panth.” The Patna Jathedar is already campaigning for Badal to be re-elected president of AD. Badal, and his cohorts would go back to the people claiming that their past misdeeds should not be held against them because they had all paid their dues to the AT. Some people may be fooled, but the SAD situation is so bad that one doubts this drama alone will help.
The Supreme Court of India has stated that under Section 85(1) of the Sikh Gurdwaras Act 1925 the AT is like any other Gurdwara with no powers to meet out religious punishments. Section 85 provides that AT is under the control, supervision and management of SGPC and would do as SGPC allocates duties. The AT was thus expected to mete out the sort of “tap on the wrist” punishment it did. The Badals and SAD was well aware of this severe limitation of the AT and used it to their benefit – walking away with miniscule punishments in return for a huge expected reward of rehabilitation.
At the end of the day, the institution that has suffered the greatest damage is the AT. The Jathedars have allowed themselves to be used as an instrument in the political shenanigans of the Badals in their quest to get back into power. They have handed a clean chit to the Badals with this slapstick drama. In the process they have subjected the AT to ridicule and condemnation. The news is that the charges were selected by the Badals and the punishment drafted by the same group for the AT Jathedars to read out.
The Can of Worms That Got Opened: The Drama at The Takhats.
Badal wrote the script to re-deem himself. To make it real, he had to accord some “authority” to the Jathedars so that they could mete out the scripted punishment to fool the people into thinking the “episode was real.”
The Jathedars – knowingly or otherwise – thought that the scripted authority was real power; and that their position has finally been recognized. It went to the heads of some of them. With their master sitting with a broken leg holding a spear – some of the Jathedars thought they had finally become masters.
A 27-second video clip of arguments between SAD leader Virsa Singh Valtoha and Takht Damdama Sahib Jathedar Giani Harpreet Singh leaked during the former’s appearance before the five Sikh high priests at AT Secretariat in October.
In this 27-second video clip, Valtoha, in the presence of five high priests, is seen questioning Harpreet Singh if the clergyman shared allegiance with the BJP-led Centre and RSS. Triggered over this, Giani Harpreet Singh loses his cool and displays abusive behavior.
In his “can of worms styled defense” Harpreet Singh asserted that he had got all the recordings deleted from the cameras of the AT secretariat, SGPC and elsewhere, except a single recording of the whole conversation of a few hours that was transferred in a pen drive. He said he had handed over this pen drive to the AT Jathedar.
“I have no idea how and who got this clip leaked,” he said, clearly laying the blame on the AT Jathedar and laying bare the backstabbing element of the episode.
Akal Takht acting jathedar Giani Harpreet Singh in the UK – Photo: Sikh Channel videograb (January 2020)
Valtoha was subsequently expelled from SAD for ten years by the AT clergy for allegedly indulging in character assassination alleging that Harpreet Singh shared ‘allegiance with the BJP-RSS’.
Harpreet Singh’s Can of Worms
The Takht Damdama Sahib Jathedar’s brother-in-law Gurpreet Singh, a tabla player at Darbar Sahib under the employ of SGPC, alleged that Harpreet Singh had an illicit affair with his wife. Harpreet Singh was removed from his duty as Jathedar of Takhat Damdma Sahib, and replaced by Head Granthi Gyani Jagtar Singh as the interim Jathedar.
Dhammi’s Can of Worms – Abusive Drama of His Own:
SGPC chief Harjinder Singh Dhami found himself embroiled in controversy after using “highly offensive and demeaning language” against former SGPC chief Bibi Jagir Kaur during a telephonic conversation with a journalist.
The telephone conversation was about the December 2, 2024 meeting and the punishments that were meted out. It went viral for obvious reasons.
A group of women, including SGPC members Bibi Kiranjot Kaur and Bibi Paramjit Kaur Landran, filed a complaint at the AT, demanding strict action and his removal from the post. Jagir Kaur herself had sought action against Dhami for his alleged derogatory remarks against her. She made the move against Dhami after she was called by the Punjab State Women Commission to hear her side.
The commission chairperson Raj Lali Gill has said that necessary action will be taken in the matter. The remarks were not only personally defamatory but also disrespectful to women as a whole, the commission chairperson said. The commission then emphasized that as the head of a prestigious institution like the SGPC, Dhami is expected to uphold the highest standards of dignity and respect for all.
Speaking to journalists, Jagir Kaur slammed Dhami for using objectionable remarks against her.
“Sentiments of the Sikh community have been hurt by remarks of Dhami who has been occupying a position which has a glorious history. I am very sad that an insult has been caused to the position (SGPC president post). It is for the first time in the history that a SGPC chief appeared before the women commission for making derogatory remarks,” said Kaur.
Demanding action against Dhami, Jagir Kaur said: “A person who has insulted this chair cannot get off scot-free. I have requested the commission to take action according to the law. It is their responsibility to take legal action in the matter,” Kaur said.
The SGPC chief tendered a written apology for his remarks and subsequently appeared before the commission and apologized for his remarks against Jagir Kaur.
The Winners and Losers of It All.
The Badals and the SAD seem to come off as the winners of this self-scripted drama. They are tentative winners in the sense that the reality of their victory will only be known when the 2027 Punjab Legislative Assembly Elections results are announced. They are tentative winners because for now, as least some portion of the Sikh electorate has accepted the notion that the Badals and SAD have been held accountable, punished and exonerated sufficiently to be allowed into power once again. On their part, the Badals and SAD will feel that they have settled all debt to the Sikh community, have a clean slate, and are thus entitled to take power again.
The SGPC – at least its President, Dhami, has come off as a loser on two accounts. First that the SGPC, as the pay master of the clergy at AT was complicit in this drama. It was complicit because the Badals and SAD could not have pulled it off without the involvement of SGPC. Second, that Dhami’s inability to handle tough questions about the December 2 meeting and his resultant tirade of offensive and demeaning language that went viral has exposed Dhami’s and SGPC’s emotional investment in the episode – something that has undermined the credibility of both.
The AT has turned up as a loser on a number of counts. The primary count being that the clergy have shown that they are still beholden to the Badals and SAD to the extent of allowing the institution to be weaponized. The other count is that the clergy managed to open an ugly can of worms pertaining to at least one of its Jathedars. The allegations showed that the clergy are not above the backstabbing that is rife in other Sikh institutions, and that they were serious enough to warrant the dismissal of one of their kind.
The biggest losers are the people of Punjab and Sikhs at large. The people of Punjab have been denied the chance to consign a corrupt, inept and power-hungry political party to the dustbin for good. This drama has extended the shelf life of this party and given them another opportunity at power. Had such not happened, at least there was a remote chance that another political party could step in to fill the gap.
Sikhs at large are losers because the drama has proven, yet again, that Sikh religious and political leadership and their panthik institutions are self-serving, do not have panthik interests at heart, and are largely dysfunctional.
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
PATH DA BHOG 15th February 2025 (Saturday) Gurdwara Sahib Pulapol Programme: 6:30am to 8am – Asa ki vaar 9:30 am to 11.30am – Kirtan 11.30 am – Sehaj path da bhog
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
We graciously invite you and your family to join us for Kirtan Darbar followed by Sahej Path Da Bhog
Wadda Gurdwara Sahib Kampung Pandan, KL 8th March 2025 (Saturday) 3pm – 5pm
Link to posting at Facebook and Instagram
| Entry: 6 Feb 2025 | Source: Family
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
For most of human history, change has been slow, unfolding over thousands of years. However, from the late 18th to the 19th century, the Industrial Revolution ushered in a period of rapid technological advancement that reshaped social and political life forever. Now, with the rise of artificial intelligence (AI), the speed and scale of change are set to surpass all previous revolutions, bringing impacts that once seemed like the realm of science fiction.
All the predictions are that AI will, amongst other things, revolutionise the nature of work and human activity, much like the Industrial Revolution transformed manual labour. According to Professor Geoffrey Hinton, one of the pioneers of modern AI, emerging AI tools and artificial general intelligence (AGI) will make routine, low-level cognitive tasks obsolete. He draws a parallel between AI’s impact on intellectual labour and the way machines once removed physical limitations for human workers in industries like construction, transportation, and warfare. If machines can perform physical labour more efficiently than humans, it follows that AI will eventually surpass human capabilities in repetitive intellectual tasks such as writing letters, filling out forms, or organising basic information.
Prof Hinton’s insights carry significant weight due to his foundational contributions to the development of AI. Often referred to as the “Godfather of Deep Learning,” he was instrumental in developing neural networks—AI systems modelled on the way the human brain processes information. His pioneering research into backpropagation, a key algorithm that allows neural networks to learn from data, has been central to the recent explosion of AI capabilities. As a former professor at the University of Toronto and a key researcher at Google, Hinton has shaped AI’s current trajectory, particularly in areas such as deep learning and natural language processing. In 2012, his team’s breakthroughs in image recognition sparked the AI boom that led to today’s powerful models, including ChatGPT and other generative AI systems.
This shift raises an important question: what is the distinction between routine and non-routine tasks? Routine tasks, whether physical or cognitive, follow a predictable pattern and can be easily automated. In contrast, non-routine tasks require creativity, critical thinking, emotional intelligence, and adaptability, qualities that, for now, remain uniquely human. However, just as the Industrial Revolution did not completely eliminate the need for manual labour, AI’s rise may not entirely remove human involvement in low-level cognitive work. For instance, caring professions that involve both physical and emotional labour, such as nursing, elderly care, and childcare, may remain difficult for AI to fully replicate. That being said, rapid advancements in robotics and machine learning could eventually make human-like robots capable of providing personalised physical and emotional care.
While Prof Hinton’s argument is compelling, history warns us that predicting the future of technology is fraught with uncertainty. Take, for example, the automobile. The invention of cars was hailed as a means of liberation, freeing people from the constraints of walking or using horses for transportation. Yet, in modern times, cars have also contributed to traffic congestion, urban sprawl, and environmental degradation. Similarly, digital communication was expected to simplify human interaction, eliminating delays caused by postal services and slow landline telephony. However, the rise of smartphones, wireless connectivity, and social media has arguably led to an over-saturation of information, increased distractions, and even heightened levels of stress and anxiety.
To better understand this technological crossroads, we might look back to the ancient Greek philosophers, particularly Socrates and Plato, and their discussion in Phaedrus. In this dialogue, Socrates debates the advantages and disadvantages of writing as a technology. While writing allows knowledge to be recorded and transmitted across generations, Socrates warns that it might weaken human memory and reduce the need for deep thinking. In many ways, we find ourselves in a similar debate today. AI promises efficiency and convenience, but it also raises concerns about dependence, the loss of human agency, and the redefinition of what it means to work and think.
Ultimately, AI’s impact on human work will depend on how society chooses to integrate it. If history is any guide, technology will not simply replace human labour but rather transform it, thereby eliminating some roles, modifying others, and creating entirely new ones. Whether this results in human liberation or greater dependency on machines remains an open question.
Gurnam Singh is an academic activist dedicated to human rights, liberty, equality, social and environmental justice. He is an Associate Professor of Sociology at University of Warwick, UK. He can be contacted at Gurnam.singh.1@warwick.ac.uk
* This is the opinion of the writer and does not necessarily represent the views of Asia Samachar.
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
Basant (spring) is a season of renewal, growth, and joy, often celebrated as a time of transformation and beauty. In Sikhism, Basant holds a more profound spiritual significance beyond its seasonal attributes. The Guru Granth Sahib presents Basant as a metaphor for spiritual awakening, divine love, and inner bliss. The hymns composed in Raag Basant by five Sikh Gurus and four Bhagatas emphasize the eternal spring experienced by those who are attuned to the Divine. The concept of Basant in Sikh philosophy encourages detachment from materialistic pleasures and fosters devotion to Naam (Divine Name). Historically, the Sikh tradition also embraces Basant as a celebration of resilience and Chardi Kala (eternal optimism). Let us know how Basant, through the teachings of Guru Granth Sahib, serves as a profound spiritual symbol and a call to inner awakening.
Introduction
Spring, commonly known as Basant, is more than just a seasonal change; it signifies rejuvenation, hope, and new beginnings. In different cultures and religions, Basant is associated with joy, festivity, and prosperity. However, in Sikhism, the concept of Basant extends beyond the natural world to represent a state of spiritual enlightenment and divine bliss [1-4].
The Guru Granth Sahib [5], the sacred scripture of the Sikhs, includes hymns composed under the musical measure Raag Basant, which expresses emotions of joy and devotion. The hymns emphasize that just as the earth awakens and blooms in spring, the human soul can also flourish when immersed in divine love. The transformation that spring brings to nature is likened to the inner transformation of a person who meditates on Naam (the Divine Name).
Furthermore, Sikh history associates Basant toGuru Gobind Singh, the tenth Sikh Guru, Guru Gobind Singh Ji, who encouraged the Khalsa warriors to don yellow garments and embody the spirit of resilience and Chardi Kala (eternal optimism) [6-7]. The celebration of Basant Panchami and its connection with wisdom, knowledge, and devotion highlights its broader significance in Sikh tradition [3].
This article delves into the profound meaning of Basant as described in the Guru Granth Sahib, examining its spiritual, philosophical, and historical dimensions. By exploring the metaphor of Basant in Sikh thought, let us try to understand how this season reminds us of inner awakening, divine connection, and the pursuit of eternal joy.
Basant in the Guru Granth Sahib
The Guru Granth Sahib contains hymns that are classified under different Raags (musical measures), one of which is Raag Basant.Raags in the scripture are not merely musical scales but are deeply tied to emotions and spiritual states. Raag Basant evokes feelings of joy, devotion, and divine union, much like how the season of Basant transforms nature into a vibrant, lively spectacle.
Guru Nanak, Guru Amar Das, Guru Ram Das, Guru Arjan, Guru Teg Bahadur and four Bhagtas- Bhagat Kabir, Bhagat Namdev, Bhagat Ravidas, and Bhagat Ramananad composed hymns in Raag Basant, drawing parallels between the blossoming of flowers in spring and the awakening of the human soul to divine grace. These hymns are enshrined in Sri Guru Granth Sahib on pages 1168-1196. The central theme of these hymns revolves around the inner Basant—a state of spiritual enlightenment where one experiences the eternal spring of God’s love.
ਤਿਸੁ ਸਦ ਬਸੰਤੁ ਜਿਸੁ ਰਿਦੈ ਨਾਮੁ ॥ (ਮ. 5, ਪੰਨਾ 1180)
The one whose heart is filled with the Divine Name (Naam) experiences an eternal spring (Basant). (M. 5, p. 1180)
In nature, spring represents blossoming, renewal, and joy. Trees regain their greenery, flowers bloom, and the environment becomes vibrant. In the above verse, Guru Arjan Dev compares spiritual bliss to the eternal spring, indicating that one who remembers and internalizes the Naam (Divine Presence or God’s Name) always experiences happiness, peace, and spiritual freshness, regardless of external circumstances.
The Spiritual Metaphor of Basant
Spring represents new beginnings, just as the spiritual seeker experiences a rebirth upon realizing the truth of Naam (Divine Name). In Sri Guru Granth Sahib, Basant is often used as an analogy to depict the spiritual rejuvenation that occurs when one attunes to the divine presence. One of the key verses [8] that capture this idea is:
Among the months, blessed is this month, when spring always comes. Blossom forth, O my consciousness, contemplating the Lord of the Universe, forever and ever. (M. 1, p. 1168)
Spring (Basant) is a metaphor for spiritual joy, renewal, and divine grace. Usually, spring comes and goes in the physical world, but for the spiritually enlightened, this state of divine bliss is eternal. Those who are deeply connected with Gobind (God) experience this state continuously, without seasonal changes affecting their inner peace. This hymn emphasizes that true Basant is not merely an external phenomenon but an internal state of bliss where one experiences divine presence. Just as spring breathes life into the dormant earth, divine wisdom revitalizes the soul.
Basant and Detachment from Material World
While Basant brings external beauty, Guru Granth Sahib cautions against being attached only to physical pleasures. The hymns remind us that just as flowers bloom and wither, worldly joys are temporary. True joy lies in seeking Naam Simran (meditation on God’s name), which brings an everlasting spring within. Guru Arjan Dev Ji states:
Look, the flowers are blooming in full blossom. Renounce your ego and let it go. Attach yourself to the Lord’s Lotus Feet. O fortunate one, unite with God. O my mind, always remember the Lord. (M. 5, p. 1185)
The above verse [9] points out that flowers bloom without attachment or pride. Similarly, we should live a life of selflessness and humility. Arrogance, based on materialistic gains, distances us from experiencing true spirituality. Letting go of ego allows us to connect with divine consciousness. True peace and joy come from surrendering to God’s will and walking the path of love. The ultimate teaching is to always keep God in mind, as this leads to spiritual liberation. Thus, this verse highlights that the beauty of Basant should inspire introspection and spiritual growth rather than indulgence in fleeting worldly pleasures.
The Eternal Spring of Devotion
The Basant Ki Var in Guru Granth Sahib (p. 1193), composed by Guru Arjan Dev, presents devotion as the true Basant. When one engages in devotional worship, they experience an eternal Basant—a state of perpetual joy and divine connection. The scripture further emphasizes that the mind, like a field, remains barren without the shower of Naam.When God’s grace touches a soul, it flourishes like a garden in spring.
O brother! Meditate upon the Name of the Lord and become spiritually rejuvenated. This beautiful season (state of spiritual blossoming) is attained through the blessings of divine grace, as written in one’s destiny. The forests, the grass, and all the three worlds flourish and bear the nectar-sweet fruit. By meeting the company of the holy (saints), true peace emerges, and all negativity (doubts, sorrows, and illusions) is removed. Nanak says to meditate upon the One Name of the Lord and never wander again. (M. 5, p. 1193)
This Stanza beautifully conveys that meditating on God’s Name (Hari Naam) rejuvenates the soul and brings eternal peace. Just like rain nourishes plants, remembrance of the Divine nourishes our being, making us spiritually alive. Achieving this state is a matter of grace and past good karma. When one becomes spiritually awakened, it has a ripple effect, bringing harmony to their surroundings. Being in the presence of saints and spiritually inclined individuals accelerates one’s journey toward peace. Once immersed in divine remembrance, the soul no longer gets entangled in worldly chaos and distractions. This passage encourages constant remembrance of the Divine, seeking the company of the enlightened, and living a spiritually conscious life to attain eternal bliss. This profound insight shifts the focus from the external season to the internal spiritual awakening, making Basant a representation of divine bliss rather than just a seasonal celebration.
Conclusion
Basant, from the Sikh perspective, transcends its literal meaning of spring and emerges as a powerful metaphor for spiritual awakening, divine love, and inner bliss. The season’s transformation mirrors the soul’s journey towards enlightenment when imbued with the Naam of the Divine. Beyond its spiritual significance, Basant also holds a cherished place in Sikh history. The Tenth Sikh Guru, Guru Gobind Singh Ji, encouraged the celebration of Basant as a representation of courage, renewal, and unwavering faith. The tradition of donning yellow robes and embracing the spirit of Chardi Kala (eternal positivity) continues to inspire Sikhs to this day.
For a Sikh, the true Basant is not just in the blossoming of flowers but in the blossoming of the heart with devotion. It is a season of joy and a reminder of life’s impermanence, urging one to seek the eternal spring of divine wisdom. Thus, the Guru Granth Sahib teaches us that while the beauty of Basant enchants the world, the true Basant is experienced within—where the soul flourishes in the love of the Creator, basking in an everlasting spring of divine joy.
References
Singh, Devinder Pal (2021). Basant (Spring)- The Splendour of Nature, The Sikh Review, Kolkata, WB. India. 69(3), 11-19.
SIKHRI. (2024, April 2). Basant: A season of transformation & reflection. Sikh Research Institute | Learn, Understand, Apply Sikhi. https://sikhri.org/inspiration/basant-a-season-of-transformation-reflection
Siṅgh, Ḍ. P. (2018). Science and Sikhism – Conflict or Coherence. Singh Brothers, Amritsar. India. 220-232.
Singh, D. P. (2021). Basant (Spring) –The Splendour of Nature. Sikhnet.com. USA https://www.sikhnet.com/news/basant-spring-%E2%80%93-splendour-nature
Sri Guru Granth Sahib (1983) Reprint, S. G. P. C., Amritsar, 1168-1196.
Sarna, J. S. (2023). Charhdikala – A Mental State of Eternal Resilience. Sikhnet.com. USA. https://www.sikhnet.com/news/charhdikala
Singh, Devinder Pal (2025), Timeless Wisdom -Lessons from the Life and Legacy of Guru Gobind Singh. Sikhnet.com. USA. https://www.sikhnet.com/news/timeless-wisdom
Dr. D. P. Singh, M.Sc., Ph.D. is Director, Center for Understanding Sikhism, Mississauga, Ontario, Canada. He is a physicist by training, a teacher by profession and a writer by choice. He specializes in writing on Science, Religion and Environmental topics. Currently, he is working as Director, CanBridge Learning & Educational Consultant to various educational institutions in Canada. Email: drdpsn@gmail.com
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
It it more insidious that you can probably imagine. The Suraj Parkash granth permeates in many areas of a Sikh’s life. This granth, popularly read and elaborated at many gurdwaras in Panjab and elsewhere, provides many of the stories that are at the root of the understanding of Sikhi many Sikhs.
The granth author, Kavi Santokh Singh, has “reduced heroes into zeroes, and seroes into heroes,” Baldev Singh (MA) says in this edition of the Sach Di Khoj lecture series (Truth of Suraj Prakash Granth Part 103).
To our readers, if you find any interesting lines from this talk, do share. We will add to this discussion. Likewise, if there’s something you disagree, do share as well.
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
A scene from the Bundu Tuhan Samelan 1997 – 1998, held at the foot of Mt Kinabalu at Bundu Tuhan in Ranau, Sabah – Photo: Sourced by Jasbiante Kaur
By Dr Jasbiante Kaur | Experience |
The time for Samelan came and we were extremely happy. We did not know whom Waheguruji would make us meet and what would happen. Just before boarding my flight, Bhenji Sharan Kaur, whom I was blessed to meet at the Malacca Barsi, messaged me, enquiring if I’m attending the SNSM annual camp.
She asked me if I would do the seva of joining them in the Pyare to escort Guru Maharaj from Gurdwara to Samelan. It was just 40 minutes before boarding my flight. I was taken by surprise and instantly in tears. It was a sudden message, and yet another gift from Waheguruji. I said: Yes, Waheguruji, yes.
Being part of the seva in escorting Guruji was bliss beyond words. The body felt still but yet the feeling of an immense presence was felt from within. All that can be heard was Waheguru.. Waheguru.. Waheguru..Waheguru.. Waheguru..
Sarjit Singh, Gurcharan Singh Das and Darshan Singh having a chat at the Kota Kinabalu samelan in the 1990s
Samelan went by, with meeting so many beautiful souls, touching back on sanggat and catching up on lost years. Bhenji Gurprit’s katha was fire beyond words. Pauji Raja, Pauji Baldave, Veerji Sukhvinder’s voices resounded in the halls. Amrit Sanchaar was a bliss. I was not feeling well but managed to assist from outside. Standing in the Mighty Khalsa dorm [for the younger participants] listening in from behind walls was still amazing. Guru’s beautiful Light shone through.
On the final day we did the seva of escorting Guruji back to Gurdwara from the samelan grounds.
Waheguruji shielded my heart and made it aware to me only on the last day of Samelan.
It came to my attention that a viral video of me and two other bhenjis during the opening ceremony was made with the caption: “Women are not allowed to be Panj Pyare”.
My heart sank deep. Looking back to the samelan, I recalled sudden coldness in some people all of a sudden. Some eyes refused to meet mine, some backs were turned. Some fatehs were avoided and some awkward conversations ran by.
For a moment, my heart was placed in a void of emptiness. Tears ran down my cheeks. Is there truly and invisible war on going.. one which I am lost to in time.. Have we moved from the innocence of finding love for Waheguruji and seeing His Light in everyone to figuring out who is right or wrong. Who is better or pure. Guru Maharaj said the battle is within. The battle drums beat high for the battle of our Kaam, Krodh, Lobh, Moh, Ahangkaar. They don’t end, until we perish.
Is there not enough war in the world? The War between which religion is more supreme… Until the complete annihilation of Palestine The war between which rehat or sect is purer as we spit and throw bombs at each other.
Who amongst us is most loved by God? Who amongst us are chosen, special, blessed by God? Place this question into the vast universe created by Him.
We are seated in a dust of a planet fighting amongst dust for dust. Where are we placed in the vast creation of Waheguruji? How many planets are out there … How many types of beings are out there.. What is their religion ..what is their dharma and rehat.. What would they call Waheguruji..
Would they be loved by Him? would they be saints, chosen, blessed, gifted or enlightened? In a blink of Waheguruji’s eyes, the entire vast creation will be obliterated and reabsorbed back into Waheguruji. Even the sinners, murderers and animals will be reabsorbed after Waheguruji’s will is done.
Where else would we all go to?
~ “ ~
Jasbiante Kaur flipping the page of the kirtan booklet as her cousin Ravinder Kaur does kirtan at one of the Sikh camps in Kota Kinabalu, Sabah, in the 1990s. Seated behind is the Kota Kinabalu Granthi, Giani Dheer Singh – Photo: Supplied
In Sabah, our panth faces a deeper issue than this. Our battle is the battle of upholding Sikhi from complete extinction As I watch my cousins, aunts, uncles, friends, nieces, nephews being converted to Christianity and Islam at an alarming rate. To which we will have no more Ethnic Sikh families in Sabah in the next 40-50 years
Saadh Sanggat ji, there is only one Amritdhari Sikh woman left coming from the mixed Sabahan generation that is currently residing and living in Sabah and she is the one writing this down.
The last Amrit Sanchaar held in Sabah was is 1999, to which Parcharak and intensive Samelan work was done 7 years prior. For the past 26 years the amount of mixed Sabahan Punjabi youth that took Amrit is Zero (0) Where are we heading to in 50 years? How many Gurdwaras will we have to close down?
If we battle amongst each other in small civil wars, In Sabah, the Christians will be open arms saying “Jesus loves you” The Muslims will be open arms with comfort, abundance of mosques and Malay speaking spiritual speakers saying “Allah loves you”
When are we bringing the message “Guru Nanak Dev Ji Loves you!! He walked the earth 3 times around!” “Guru Arjan Dev Ji Loves you!! He gave his head for you to live “ “Guru Gobind Singh Ji loves you! He gave his 4 children lives for you to be Singh and Kaur today!” Waheguruji Loves you! Waheguruji forgives you! Aavoh Sikh Sat Gur Ki Pyareho, Gavoh Sachi Banee!
Waheguru! Waheguru! Waheguru!
In Sabah, we still need your presence, whichever rehat you may practice and come from You never know whom your presence will inspire to walk the path of Sikhi.
My brother and sister who lovingly posted the video If it is purpose you seek and if this purpose calls to you, then sharpen your shasters! Join me in the battle to save Sikhi from extinction in Sabah. Reach out to the beautiful and loving people here that love Waheguruji and are searching for Him. The mixed-parentage Sikh children… They need you. They need us.
Guru Gobind Singh Ji said “Jin Prem Kio .. Tin Hi Prabh Paaiao” “The one who loves ..That person shall meet God”
The path of Spiritual Enlightenment is still in Wahegurujis hands “Ape Jane ape deh, Akheh se bhe kei keh Jisno Bakhse sifat salaaho, Nanak Patshahi Patshaho” Waheguruji ultimately decides. None can command Him.
If He chooses to make a religeonless beggar into a Saint, then what can we say about it? What power do we have? What brains do we have to decipher what happened to the religeonless beggar? How Waheguruji has shaped me into walking the path of Sikhi, By meeting Gursikhs from many walks of life.
How you, the sanggat have touched my soul and affected me There are no words to describe my love for you And my gratitude for your constant efforts.
If… however this love letter did not reach your heart … and you would continue to use my head as seva in your parcharak videos… Then my soul says this to you with tears and love, my dearest brother and my dearest sister
Let me bow in Fateh to your bright shining light Let me wipe the floor on which you have stepped on Let these flowing tears wash upon your loving feet one last time as your Talwaar drops upon my neck … By will of Waheguruji my soul offers this head to your feet.
“Khel Khel Akhel Khelan, Ant Ko Fir Ayk “
Waheguruji is in the universe and out of the universe, He is the actor, the actress, the drama, the players. There is only ONE.
To whom Waheguruji shall make rise, shall rise The one who falls, shall fall What can we do about it?
Ultimately we will come home. We will all be a speck of dust at the majestic beautiful shining feet of Waheguru. And shall be absorbed into Him melted in Love, Embraced in Light.. There shall be Anhad everywhere and bliss beyond compare.
There is nothing to fear in Death … and everything to look forward to.
You will still hear my loud Jaikaras, Fatehs and shall continue to do Saas Saas Simran with you
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
