Ik Oangkar logo from the cover of the Mehram magazine (2019)
By Gurnam Singh | Opinion |
The concept of ‘IkOankaar’ is central to Sikh teachings, often translated as “God is One.” However, this translation, while widely accepted, oversimplifies a profound revelation from Guru Nanak that transcends conventional ideas of God and monotheism. In Sikh philosophy, IkOankaar embodies an intricate unity that binds all existence, rather than a single deity.
If Guru Nanak’s teaching was merely “God is One,” what would distinguish it? Monotheism is the foundation of Abrahamic faiths like Judaism, Christianity, and Islam. Conversely, Vedantic traditions lean towards a divine reality that is both many and one—polytheistic yet with monotheistic elements. What Guru Nanak offered was neither of these: he proposed a unity that embraces all of creation, where the divine is not just “One” in number but encompasses everything in existence.
What Does ‘IkOankaar’ Really Mean?
To truly understand IkOankaar, we should turn to Gurbani, the Guru’s Word. On page 803 of the Guru Granth Sahib, Guru Arjan Dev illustrates this idea:
“ਏਕ ਰੂਪ ਸਗਲੋ ਪਾਸਾਰਾ ॥ ਆਪੇ ਬਨਜੁ ਆਪਿ ਬਿਉਹਾਰਾ ॥੧॥”
“The entire Universe is the form of the One. He Himself is the trade, and He Himself is the trader.” (GGS, p.803)
Guru Arjan elaborates that the Divine is not separate from the world. Rather, it is in every action, every being, every experience. The divine essence is all-encompassing, rendering each element of existence as part of a singular unity.
“ਅਨਿਕ ਰੰਗ ਨਿਰਗੁਨ ਇਕ ਰੰਗਾ ॥ ਆਪੇ ਜਲੁ ਆਪ ਹੀ ਤਰੰਗਾ ॥”
“He manifests many forms, while still unmanifest and absolute, yet He has One Form. He Himself is the water, and He Himself is the waves.” (GGS, p.803)
These verses illustrate the Divine as both the water and the waves, the temple and the service, the worshipper and the worshipped. Here, “1” in IkOankaar implies a seamless oneness in creation, which is dynamic and constantly in flux but remains a unified whole. The open “Oora” following the numeral “1” signifies this oneness flowing into the infinite diversity of existence.
IkOankaar: A Relationship Between Finite and Infinite
This symbol, ੴ, becomes a poetic representation of the relationship between the finite and the infinite, not simply denoting a deity but the boundless continuum that is creation. Guru Gobind Singh encapsulates this in Jaap Sahib:
“ਏਕ ਹੈ ਅਨੇਕ ਹੈ ਅਨੇਕ ਹੈ ਫਿਰ ਏਕ ਹੈ”
“The One became Infinite, then the Infinite became the One.”
In Sikh understanding, then, creation is not something separate from the Creator. They are inseparable; the Divine pervades everything. This interconnectedness leads to the realization that we, too, are manifestations of the Divine.
The End of Duality: Realizing the Divine Within
This conception of God overturns many established notions. If creation is divine, then humanity cannot appeal to an external deity for salvation or blessings. As Guru Nanak clarifies on page 469 of the Guru Granth Sahib:
“ਤੂੰ ਕਰਤਾ ਕਰਣਾ ਮੈ ਨਾਹੀ ਜਾ ਹਉ ਕਰੀ ਨ ਹੋਈ ॥੧॥”
“You are the Creator; I can do nothing. Even if I try, nothing happens.”
Here, Guru Nanak reminds us that we are not separate agents acting independently but are expressions of the Divine’s creative power. The illusion of duality—of a God “out there” separate from us—is precisely what Sikh philosophy seeks to dissolve. The task is not to worship a distant God but to awaken to the Divine within and around us.
Living in Harmony with Nature
To accept IkOankaar is to live in alignment with the natural order, embracing the unity in diversity and the balance that permeates life. Guru Nanak, on page 463 of the Guru Granth Sahib, describes this unity through the process of creation:
“He Himself created Himself; He Himself established the laws of nature. He fashioned creation; seated within, He exists within it in perfect harmony.”
In this view, nature and divinity are interwoven. Therefore, spiritual liberation is not found in ritualistic worship or divine appeasement but in cultivating awareness of the Divine within ourselves and in all of creation.
Liberation Through Awareness of the Divine
When one recognizes the Divine’s pervasive presence, liberation becomes a state of mind rather than a destination. This perspective brings a profound sense of oneness, timelessness, and harmony with life’s cycles. In Sikhism, liberation (or “mukti”) is not the end of physical existence but a realization of our place within the cosmic balance.
Thus, IkOankaar is more than “God is One”; it signifies a unity beyond division, where the creator and creation are one, guiding humanity toward self-realization and harmony with all existence. This is Guru Nanak’s vision: an invitation to see divinity in every being and every moment, embracing life as a reflection of the Divine.
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
Guru Ram Das’ place of birth: Chuna Mandi, Lahore – Photo: Bhupinder Singh
By Bhupinder ‘Bo’ Singh | Opinion |
Before printed books became common, a written, authentic documentation of historical events of those days, including authentic record keeping were not the widely accepted traditions. Those were the times when the transfer of knowledge and information through generations was by oral traditions. So, the information can change over time. However, as regards to Guru Ram Das Ji, we are fortunate to have Guru Ji’s own, plus Bhatt’s authentic accounts, in Guru Granth Sahib. Besides these there are Vaarans by Bhai Gurdas (1551 – 25 August 1636) a contemporary which offer glimpses of those times.
Guru Ram Das Ji was born as Jetha (meaning eldest) in October 1534, in Chuna Mandi at Lahore. He was born to father Baba Hari Das Ji and mother Mata Daya Kaur Ji. He was orphaned at a young age of 7. His maternal grandmother took him back to her village Basarke, near Amritsar. There Bhai Jetha made his living selling roasted chickpeas as a street vendor. The earning from the meagre venture were not adequate to make the ends meet for both of them. Because of the economic reality he did not have any opportunity to get any formal education.
Baba Amar Das (who later became the third Guru) was from Basarke and had met Bhai Jetha there. Baba Ji asked his grandmother for permission to take him to Goindwal Sahib in 1546, as a new city was being developed there by Baba Amar Das. There he became a dedicated, trusted Sewadar (one who selflessly serves). Over the years, Baba Ram Das Ji grew very close with Guru Amar Das including his family and was married to Bibi Bhani daughter of Guru Ji’s in 1553.
In 1558, Guru Amar Das Ji after returning from the preaching tour of Eastern places of Hindu pilgrimage started the construction of 84 Step Bawli (Step Well), where Baba Ram Das worked with a complete dedication. Some of Baba Ji’s relatives on their way to pilgrimage had stopped there for a night. They spotted Baba Ram Das carrying a basket of dirt on his head and doing other menial work. They were offended and complained to Guru Ji about the shabby treatment of his own son-in-law. But they were not privy to Baba Ji’s thought process, which he later included in his Bani after becoming fourth Guru as:
Translation: Whoever, as Gurmukh, serves and make efforts to meditate, is molded (as character becomes immaculate) and shaped in the true mint of the Shabad, the Word of God. ||2||
When Emperor Akbar received some complaints against Guru Amar Das Ji in 1566, he was summoned to Lahore by the Emperor. Guru Ji deputed Baba Ram Das to go there in his place, to refute the charges one-by-one. The emperor was so impressed and convinced with the replies that Baba Ji gave, he was honored with a robe of honor and the charges dismissed.
Next, in June 1570, Guru Amar Das took Baba Ji was on a visit to Sultanwind area. After some purchasing land, Guru Ji laid the foundation stone of new city called Guru Ka Chakk (now called Amritsar). Guru Ji gave detailed instructions to Baba Ji about the type of township he wanted, along with a pool as the central point. Guru Ji instructed Baba Ji to stay there to oversee the construction of township. When Baba Ji returned back to Goindwal for an audience with Guru Ji, he appraised Guru Ji on the progress of development of township. Hearing the details of the progress, Guru Ji was very pleased that he predicted, one day it will become a most significant pilgrimage place.
Guru Amar Das had anointed Baba Ram Das as his successor fourth Guru on September 1, 1574, after putting both of his sons-in-law through a test of constructing a wooden platform for his use. Baba Ram Das Ji built and rebuilt the platform seven times as Guru Ji was not satisfied with them, while the other son-in-law gave up after third try. Guru Amar Das Ji deemed Baba Ram Das as his successor. Guru Ram Das uttered these words after the anointment ceremony:
“Hum rulate firate koiee baat na poochhataa gur satigur sa(n)g keere ham thaape. Dha(n)n dha(n)n guroo nanak jan keraa jit miliaai chooke sabh sog sa(n)taape. 4.5.11.49.” (SGGS, Pg. No. 167)
Translation: I was rolling around in the dirt, and no one cared for me at all. In the Company of the Guru, the True Guru, I, the worm, have been raised up and exalted. Blessed, blessed is the Guru of servant Nanak, meeting Him, all my sorrows and troubles have come to an end. ||4||5||11||49||
These words of Guru Ram Das are not mere expressions of humility, but in these words we can feel a genuine appreciation, reverence of his Guru who had exalted a lowly orphan to the highest spiritual pedestal. In the meantime, the work on the excavation of the pool continued. Bhai Gurdas has painted its picture in these words:
Translation: Now Guru Ram Das, a Sodhi emperor, seated on the Guru-seat is called the true Guru. He got dug the complete holy tank and here settling down at Amritsar, he spread his light.
In 1581 Guru Ram Das Ji anointed his third son as his successor fifth Guru. As Baba Prithi Chand the eldest son did not accept the decision, he felt by-passed after being a natural heir. Guru Ji tried to explain the rationale of the decision to him, but still he would not relent. When Guru Ji found that it was not convincing to Prithi Chand, he uttered these words and withdrew himself with his family to Goindwal. Guru Ram Das merged in the Eternal Light and returned back on September 1, 1581; he was 47 old at that time.
“Kaahe poot jhagarat hau sa(n)g baap. Jin ke jane baddeere tum hau tin siau jhagarat paap. 1. Rahaau.” (SGGS, Pg. No. 1200)
Translation: O son, why do you fight with your father? To fight with those (parents), who gave you birth and raised you, is sin.” ||1||Pause||
AMRITSAR, THE TOWNSHIP
Let us get back to construction of township called Guru Ka Chakk (now called Amritsar). After succeeding Guru Ram Das Ji, the fifth Guru continued the efforts to bring the project to completion. Guru Arjan Dev Ji laid the foundation stone of the Sri Harimander (Darbar) Sahib in the midst of the pool in October 1588. This was done after the construction of the pool (sarovar) was completed. Then Guru Arjan Dev Ji after his return for a long preaching tour initiated the compilation of Sri Guru Granth Sahib in 1603.
Bhupinder Singh and his wife at the Darbar Sahib, Amritsar
In September 1604, the completed Granth was formally installed in Sri Harimander Sahib. Guru Ji’s emotions and feelings of awe with the atmosphere around Sri Harimander Sahib is expressed in these words (Note the township was then called Ramdaspur in honor of Guru Ram Das’s legacy, which later was changed to Amritsar after the sarovar there):
Translation: I have seen all places, but none can compare to You. The Primal Lord, the Architect of Destiny, has established You; thus, you are adorned and embellished. Ramdaspur is prosperous and thickly populated, and incomparably beautiful. O Lord! Bathing in the Sacred Pool of Raam Daas, the sins are washed away, O Nanak. ||10||
What a tumultuous life journey of Bhai Jetha Ji, who rose from a very humble background to become Guru Ram Das Ji, without any formal education or academic credentials under his belt. Yet he composed Bani, a total of 638 hymns and put those to 30 different musical scales called Ragas. His most famous composition is Anand Karaj (meaning blissful ceremony), which is sung as an integral part of the wedding ceremony. Guru Ram Das was noted for his humility, piety, and service to others. We get some authentic portrait from the writings of Bhatts, who had visited Goindwal in search of spiritual bliss. According to Prof. Sahib Singh from the Sawaiya of Bhatt Harbans, it is evident the Bhatts had come just few days after departure of Guru Ram Das from this world in 1581.
“Ajai chavar sir ddulai naam amrit mukh leeaau. Gur arjun sir chhatr aap paramesar dheeaau. Mill nanak angad amar gur gur raamadhaas har peh gayau. Harbans jagat jas sa(n)charayeau su kavan kahai sree gur muyau. ||1|| Dev puree meh gayau aap paramesavair bhaayau. Har singhaasan dheeaau siree gur teh baiThaayau. Rahas keeaau sur dhev toh jas jay jay ja(n)peh. Asur ge te bhaag paap tin(h) bheetar ka(n)peh. KaaTe su paap tin(h) narahu ke gur raamadhaas jin(h) paiyau. Chhatr singhaasan pirathamee gur arajun kau dhe aaiaau. 2.21.9.11.10.10.22.60.143.” (SGGS, Pg. No. 1409)
Translation: The invincible chaur, the fly-brush, waves over His head; with His mouth, He drinks in the Ambrosial Nectar of the Naam. The Transcendent Lord Himself has placed the royal canopy over the head of Guru Arjun. Guru Nanak, Guru Angad, Guru Amar Das and Guru Raam Das met together before the Lord. So, speaks Harbans: Their Praises echo and resound all over the world; who can possibly say that the Great Guru (Ram Das) is dead? ||1|| When it was the Will of the Transcendent Lord Himself, Guru Ram Das went to the City of God. The Lord offered Him His Royal Throne and seated the Guru upon it. The angels and gods were delighted; they proclaimed and celebrated Your victory, O Guru. The demons ran away; their sins made them shake and tremble inside. Those people who found Guru Ram Das were rid of their sins. He gave the Royal Canopy and Throne to Guru Arjun and came home. |2||21||9||11||10||10||22||60||143||
When Guru Arjan Dev Ji compiled the Guru Granth Sahib he included the 123 Swaiyas compositions of these Bhatts, popularly known as Bhatt Bani in Guru Granth Sahib. These were written in praise of the first five Gurus, and out of the total, 60 Sawaiyas (almost 50%) were in praise of Guru Ram Das. In fact, a very interesting aspect of these Bhatt compositions is that every morning at the time of Parkash of Sri Guru Granth Sahib, at Sachkhand Sri Darbar Sahib, Amritsar; five Sawaiyas in honor of Guru Ram Das are recited by selected five individuals one at a time. This nostalgic tradition is a carryover from a centuries old tradition of reciting Sawaiyas in honor of the emperor when he first arrived in the court. From one Sawaiya we can get a feeling of how the Bhatts were impressed by Guru Ram Das Ji. In fact, if we watch the daily live telecasts from Sri Darbar Sahib, Amritsar; this Sawaiya is quite frequently sung, more so on the occasions associated with Guru Ram Das.
“Hum avagun bhare ek gunn naahee amrit chhaadd bikhai bikh khaiee. Maya moh bharam pai bhoole sut dhaaraa siau preet lagaiee. Eik uttam panth sunio gur sangat teh milant jam traas miTaiee. Eik aradhaas bhaaT keerat kee gur raamadhaas raakhahu saranaiee. 4.58.” (SGGS, Pg. No. 1406)
Translation: I am overflowing with sins and demerits; I have no merits or virtues at all. I have abandoned the Ambrosial Nectar (Naam), and I drank poison instead. I am attached to Maya and deluded by doubts; I have fallen in love with my children and spouse. I have heard that the most exalted Path of all is the Sangat, the Guru’s Congregation. Joining it, the fear of death is taken away. Keerat the poet offers this one prayer: O Guru Ram Das, save me! Take me into Your Sanctuary! ||4||58||
The words of Bhatt Keerat makes us feel the desperate situation he finds himself in, and he is making a most sincere and humble prayer before Guru Ji to take him in Guru Ji’s sanctuary. These words reflect that these were uttered in the presence of Guru Ram Das himself, and Bhatt had that confidence in where his own redemption lay.
Bhatt Mathura claimed (SGGS, Pg. No. 1408) that his speech became sweet gazing upon the blessed vision of Guru Ram Das. Let us also pray that may Guru ram Das Ji bless us with his Grace which may transform our lives as well.
References:
Singh, Prof. Sahib. Sri Guru Granth Sahib Darpan. Volume 10
Jagdev, Santokh S. Bed Times Stories – 5.
Singh, Bhai Vir. Sri Asht Gur Chamatkar. Part 1 and 2 Combined.
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
Massive haul: RCMP Federal investigators executed search warrants on a massive drug superlab in Falkland, BC, and associated locations in the city of Surrey, BC. – Photo: RCPM
By Asia Samachar | Canada |
The Canadian federal police have dismantled what they described as the largest and most sophisticated drug superlab in Canadian history, deploying a manufacturing method primarily used by Mexican Cartels.
Gaganpreet Randhawa, identified as the main suspect, has been arrested and charged with numerous drug, and firearms-related offences.
“As part of our crackdown on the large-scale production, distribution, and international export of illicit drugs, our dedicated RCMP Federal Policing investigators have successfully neutralized what is believed to be the largest illicit fentanyl, and methamphetamine facility ever discovered by law enforcement in Canada,” Royal Canadian Mounted Police (RCMP) Assistant Commissioner David Teboul said in a statement released on Oct 31.
“This is undoubtedly a major blow to the transnational organized crime groups involved, and a great step towards ensuring the safety of Canadians, and the international community,” added Teboul, who is the commander of the RCMP Federal Policing program in the Pacific Region.
The combined fentanyl and precursors seized at this facility could have amounted to over 95,500,000 potentially lethal doses of fentanyl, which have been prevented from entering our communities, or exported abroad.
Massive haul: RCMP Federal investigators executed search warrants on a massive drug superlab in Falkland, BC, and associated locations in the city of Surrey, BC. – Photo: RCPM
On Friday, Oct 25, RCMP Federal investigators conducted a series of coordinated enforcement actions across Metro Vancouver, and executed search warrants on a massive drug superlab in Falkland, BC, and associated locations in the city of Surrey, BC.
As a result, investigators seized approximately half-a-ton of hard drugs, including 54 kilograms of fentanyl, 390 kg of methamphetamine, 35 kg of cocaine, 15 kg of MDMA and 6 kg of cannabis.
The searches also yielded small explosive devices, large amounts of ammunition, firearm silencers, high-capacity magazines, body armour, and $500,000 in cash.
“Manufacturing methamphetamine using P2P had not been seen in Western Canada until now. The P2P manufacturing method has been the primary method used by Mexican Cartels to produce methamphetamine for years,” he said.
Putting things more into context, he said the 95,500,000 million potentially lethal doses of Fentanyl that have been seized, could have taken the lives of every Canadian, at least twice over.
RELATED STORY:
(Asia Samachar, 2024)
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
Events | Malaysia: Nagar Kirtan organised by Gurdwara Sahib Petaling Jaya – GSPJ on Nov 9, 2024 (Saturday). Click here for more details.
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
Maharaja Duleep Singh potrait busat by John Gibson RA. Right: Duleep Singh at Osborne House by Dr Ernst Becker, 1854
By Dr. B. S. Bains | Opinion |
The connection from the Misls (1) of Punjab, established by Banda Singh Bahadur after the Holy demise of Guru Gobind Singh, the 10th Guru of the Sikhs, in the early 18th Century; to the kingdom of Maharaja Ranjit Singh in the late 18th Century represents a remarkable journey of unification, bravery, and eventual decline ending with Maharaja Dulip Singh.
The Sikh Misls, which were originally autonomous warrior bands or confederacies in Punjab, operated independently throughout the 18th century, each led by influential Sardars who governed their respective territories. These Misls were characterized by their shared Sikh values but often acted as separate entities, with frequent rivalries among them.
UNIFYING FORCE
Ranjit Singh, born into the Sukerchakia Misl, one of the 12 Misls of Punjab, rose as a unifying force at the age of 20. He consolidated the separate Misls to establish the Sikh Empire in 1799 — a sovereign state spanning much of northern India, including regions of modern-day Pakistan, India, Kashmir, and reached the boundaries of Afghanistan.
The boundaries of his empire extended to Jamrud, at the border between Punjab and Afghanistan. Sikh General Sardar Hari Singh Nalwa (2), appointed as Army Chief, constructed two forts along the Afghan border: one at Jamrud and another at Haripur. For centuries, Peshawar and Kashmir had been under Afghan control, but Ranjit Singh boldly pushed the Afghan invaders back across the Peshawar border, reclaiming these territories and integrating them into his kingdom.
FILM: THE MONUMENT OF INJUSTICE – MAHARAJA DULEEP SINGH: SARKAR-E-KHALSA (Co-Authored & Producer: Mr. Amarjeet Singh, Chandigarh, Punjab, India; Director: P.S. Nirola)
Ranjit Singh was formally granted the title of Maharaja Sarkar-e-Khalsa in the presence of Baba Sahib Singh Bedi (3), a direct tenth-generation descendant of Guru Nanak. Baba Sahib Singh gathered all the chieftains of Punjab to confer the title Sarkar-e-Khalsa and led special prayers (Ardas) at Harmandir Sahib (Golden Temple). Later, a carefully arranged investiture ceremony was held in Lahore, the capital at the time (now in Pakistan). His palace, Sheesh Mahal, still stands in Lahore, with its walls echoing the legacy of a once-mighty Sikh Empire.
His leadership fostered a prosperous, multicultural kingdom where Sikh, Hindu, Muslim, and European were among his ministers and these communities coexisted and lived in harmony. Renowned for his secular governance and dedication to his people’s welfare, Ranjit Singh’s reign marked the pinnacle of Sikh political influence. He is also credited with the gold plating of Harmandir Sahib in Amritsar, known today as the famous Golden Temple.
However, after his death in 1839, the Sikh Empire began to fracture and fragment. His eldest son, Maharaja Kharak Singh (4), died due to poisoning, and another son, Maharaja Sher Singh, ascended as the ruler of Punjab.
Duleep Singh at Osborne House by Dr Ernst Becker, 1854
Maharaja Sher Singh, a courageous and well-trained military leader, ruled the Sikh Kingdom for 3 years (1840 to 1843). Tragically, both he and his young son, Prince Kunwar Partap Singh, were murdered by his cousins, Lehna Singh and Ajit Singh Sandhawalia, driven by greed for power and wealth. This act was part of a broader conspiracy by the Sandhawalia Sardars and Dogras to destabilize the Sikh Kingdom.
The murder of Maharaja Sher Singh paved the path for the British East India Campaign to conquer Punjab.
Following these tragic events, Maharani Jind Kaur (5), wife of Maharaja Ranjit Singh, was appointed as Regent of the Darbar and made every effort to save the Sikh Kingdom. However, it was too late to regain control, as two generals, Lal Singh and Tej Singh, betrayed her, leading to the loss of two Anglo-Sikh wars.
The council then declared the five-year-old Duleep Singh as Maharaja of the Lahore Darbar. The Sandhawalia brothers attempted to seize control of the Darbar’s political system, but within days, they too were killed by the Dogras. This left the throne of Punjab leaderless.
Internal conflicts, lack of a strong successor, and British imperial interests created vulnerabilities.
The British ultimately annexed Punjab in 1849 and began dismantling the kingdom that Ranjit Singh had built. Duleep Singh, who was bestowed Maharaja of the Sikh Empire by the Sikh Council, was exiled to Britain as a child. Despite his attempts later in life to reconnect with his roots, he remained isolated and distanced from Punjab.
Duleep Singh’s life in exile marked the end of the Sikh Empire’s direct legacy. His burial outside Punjab, in Elveden, England, stands as a poignant reminder of the lost sovereignty of the Sikh state.
This disconnection is seen as a symbol of colonial displacement, severing the physical and cultural link between the Sikhs and their homeland — a painful chapter in the history of Punjab that continues to resonate.
AGONY AND DESPAIR
The Maharaja endured years of agony and despair, as his struggle to return to his homeland, Punjab, was checked and denied.
This agony thus began from 1849 when Maharaja Duleep Singh, the youngest son of Emperor Maharaja Ranjit Singh, at the age of 12, was sent from Lahore fort in Punjab, to Fatehgarh in UP, from there he was shifted to Mussoorie.
At the teen age of 14 years, the minor Sikh Maharaja was coaxed and converted to Christianity and later in 1854 he was shifted to England where he spent almost the rest of his life in exile as the British authorities never allowed him to go back to his mother land Punjab.
Maharaja Duleep Singh: Be Insaafi di Dastaan
NEXT SCREENING:
Sikh Centre, Singapore | 8 Nov 2024, 7pm
Asia Pacific University Kuala Lumpur | 30 Nov, 3pm
He was separated from his mother, Maharani Jind Kaur who was later imprisoned by Lord Dalhousie (6), the then Governor-General of British India.
Lord Dalhousie employed various tactics to tarnish Rani Jind Kaur’s reputation. Despite this, she was known for her intelligence, bravery, and popularity among the Sikh army.
She escaped from Chinaar fort in Bihar and reached Nepal. Here Raja Jang Bahadur (7) gave her asylum for 10 years, she became almost blind and too weak to survive for long.
After 13 long years, she was finally reunited with her son, Duleep Singh, in Calcutta, only to find that his sacred Sikh hair had been cut. The pain and agony she must have felt were unimaginable. Duleep took her to England, where she passed away in August 1863. It took several months to obtain permission from British authorities to return her body to India, and in the meantime, her remains were preserved in a mortuary. Maharaja Duleep Singh was never permitted to enter Punjab to perform her final rites; he was only allowed to do so in Nasik, near Mumbai, in 1864.
After his marriage, the exiled ‘Sovereign Sikh king settled at the Elveden Estate in Soffolk near Cambridge. Later realising the atrocities done with him and his mother Rani Jind Kaur, he turned rebellious.
Duleep Singh re-embraced the Sikh faith and announced his intention to return (8) to his beloved land to regain his lost Sikh Kingdom. In 1864 he married a simple German girl Bamba Mullier 9 in Alexandria city. He had 6 off-springs with her, the sixth passed away in her infant. He along with his wife, and their 5 children once again set sail for Punjab in March 1886 but were intercepted in Aden in Middle east. They were forced to return back to England. The Maharaja refused to go back to the UK and preferred to stay back in Europe. He went to Paris. He struggled throughout his life to reach his motherland but the circumstances were never in his favor. He traveled to Germany, Ireland, France, Russia but could not find any results for traveling back to Punjab. Finally, he lost all he had including his wealth and hopes and decided to settle in Paris as for him the UK was a country of his enemies
On 22 October 1893 whilst still engaged in struggle to reclaim his throne, the last Maharaja of Sarkar-e-Khalsa died in Paris. His children became Orphans, with no source of funds and because of adverse circumstances, against the Sikh traditions and his wish the Sikh Maharaja’s body was buried at Elveden Hall church graveyard. Once owner of uncounted and unlimited wealth and power, including the famous diamond Kooh-i-Noor, he died a very miserable death, he was a homeless almost penniless at the end of his tragic life. He suffered for no other reason but for his innocence.
THE REMAINS
Since the past one century the Sikh community all over the world has been raising their voice to bring the ‘Remains of Maharaja Duleep Singh’ to Punjab for performing his last rites in Amritsar.
In this convention a meeting and seminar was organised at Sri Guru Granth Sahib Bhawan, Chandigarh jointly by Kendri Sri Guru Singh Sabha and Maharaja Duleep Singh Centenary Trust ,UK. Sikh thinkers, historians and intellectuals resolved that the ‘last rites’ of Maharaja Duleep Singh, who was ‘swindled out of the Sikh empire and duped into Christianity’ by the British, be performed as per the Sikh tradition and faith he belonged to.
As per ‘last wish’ of the last sovereign Sikh ruler of Punjab, Maharaja Duleep Singh deserves performance of sanctimonious last rites by the Sikh people of his faith. The Maharaja died 125 years ago and his remains lie buried in Elveden in England. The Sikh assembly also resolved to commemorate the 125th death anniversary of the Maharaja falling this year. Also decided to mobilise resources for constructing a ‘befitting memorial’ to the Maharaja in Punjab.
The Maharaja Duleep Singh Centenary Trust, established in 1993, commissioned a life-size bronze statue of the Maharaja in Thetford, UK which was unveiled on 29th July 1999 by the Prince of Wales.
Prominent Sikh personalities spoke on this issue, present on the occasion were Mr. Harbinder Singh Rana, Founder and Honorary Director, Maharaja Duleep Singh Centenary Trust , Daljit Singh UK, Gurtej Singh (IAS), Dr. Prof. Gurdarshan Singh Dhillion, Gurprit Singh, Amarjeet Singh(film producer), Ajmer Singh, Lt. Gen. KS Gill, Karamjit Singh, Vikram Singh Sodhi, Prof. PS Nirola, Kuljit Singh Dilbar (Dhadhi), Amar Singh Chahal, Amrinder Singh, Davinderpal Singh, Kushal Singh.
The elite gathering also demanded to build a suitable memorial with a monument at Amritsar in memory of Maharaja Duleep Singh.
THE FILM
This historical narrative, is very well captured and documented in a film The Monument of Injustice, portrays the rich tapestry of the life of Maharaja Ranjit Singh, the Lion of Punjab and the life of Maharaja Duleep Singh. Tremendous pain has been taken to document this film by Mr. Amarjeet Singh, a researcher, a writer and film producer from Chandigarh, Punjab, India. This film has been featured across the globe and is being featured in Malaysia as well.
The poignant conclusion of Sikh history should hold a special place in the heart of every Sikh. As Punjabis, we must take pride in our heritage, honoring the sacrifices and resilience of our ancestors who stood firm across generations. It is every Sikh’s duty to pass these stories to the younger generation and share them with everyone we encounter.
This brief chapter on Sikh history is written in simple English, capturing the journey from the time of Guru Gobind Singh, the 10th and final Sikh Guru, through the years following the fall of the Great Sikh Empire.
It is essential for the current respective government to facilitate and work toward fulfilling Maharaja Duleep Singh’s final wish by conducting his last rites on the soil of Punjab. Additionally, the government should help establish a grand memorial statue at Summer Place in Amritsar to honor the last Maharaja, Duleep Singh, with his birth date, September 4th, 1838, inscribed on it. A similar tribute should also be placed at Lahore Fort.
This film has been featured in to name a few :-
Apart from Punjab,
Screened at many international film festivals,
Spinner Wheel Film Festival Toronto,
Jaipur International Film Festival,
Anandpur Sahib Foundation,
IDPA Festival, Mumbai,
House of Commons, UK
Over hundred sponsored screenings in UK, Canada, USA,
Recently had a successful tour of Malaysia and Singapore.
Getting many more invitations from across the globe
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
Sons: Late Gurmit Singh Pannu, Karam Singh Pannu, Gurcharan Singh Pannu, Harjit Singh Pannu
She will also be deeply missed by:
Daughters in Law, Sons in Law, Grandchildrens, Great Grandchildrens, Relatives & Friends
FUNERAL Cortege leaves residence Lot 2929, Jalan Dawai 2, Jalan Pujut 4C, 98000 Miri, Sarawak on 2.11.2024 (Saturday) at 9.00am to Riam Cemetery, Q290, 98000 Miri, Sarawak
AKHAND PAATH Gurdwara Sahib Petaling Jaya (Darbar Sahib 2, Level 3) Aarambh (begins) at 5.30pm, 15 November 2024 (Friday) Bhog at 4pm, 17 November 2024 (Sunday)
SAHEJ PAATH DA BHOG & JODH MELA Gurdwara Sahib Petaling Jaya (Main Darbar) 17th November 2024, 5.00pm – 7.00pm followed by Guru Ka Langgar
For further details, please contact: Karam Pannu 019 884 5458 Enderjit Kaur 016 685 2495 Amreetpal Pannu 013 707 8999
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
People who live in Woolgoolga say it is a multicultural success story. – Photo: ABC Asia: Sophie Johnson
By Sophie Johnson | Australia |
When thinking of large Punjabi Sikh population groups, the small coastal town of Woolgoolga in New South Wales may not be the first place that comes to mind.
But with 25 per cent of the 6,000-strong population descending from India and the town having a rich agricultural and migration history, it boasts one of Australia’s largest Sikh communities.
There were six original Punjabi Sikh families that settled in the town, with a migration story that spans back more than 120 years.
Rashmere Bhatti (nee Arkan) is a Woolgoolga-born descendant of one of those first settlers.
She spent seven years researching and documenting the history of her ancestors to produce her book about the migration of Punjabi Sikhs to Australia.
She had a core question in mind – why do the Sikhs live in Woolgoolga?
“It’s a success story in terms of multiculturalism,” Ms Bhatti said.
“Because the Punjabi Sikhs, the fore-fathers of this community, are from agricultural backgrounds in the Punjab … they were drawn to the Atherton Tablelands and Northern Rivers districts.”
Despite their contributions, they were subjected to discrimination, and the government passed laws, such as the Sugar Cultivation Act, that prohibited farmers from using coloured labour.
“They lived in tents and had a very, very hard life, and faced much discrimination,” Ms Bhatti said.
The introduction of the White Australia policy, which aimed to exclude non-white migrants, made it incredibly difficult for new immigrants to enter the country.
Punjabi Sikhs were present in Australia before 1900, so the government introduced certificates of domicile for Indians who were already living in Australia before the policy was implemented.
These certificates allowed Sikhs to return to India and re-enter Australia, and Ms Bhatti said they would often do this in five-year increments.
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
SARDAR GIAN SINGH BHULLAR S/O LATE SARDAR SUBA SINGH BHULLAR (BABA BAKALA)
6.2.1945 — 30.10.2024
Husband of Late Sardarni Jalwant Kaur
It is with great sadness that we announce the peaceful passing of Sardar Gian Singh Bhullar S/O Late Sardar Suba Singh Bhullar on Wednesday, 30th October 2024
Daughters in Law, Sons in Law, Grandchildren, Great Grandchildren, Relatives & Friends
Cortege leaves residence No. 17, Lebuh Wing Onn 2, Taman Wing Onn, 30010 Ipoh, Perak on Thursday, 31st October 2024 at 3.00pm to Sikh Crematorium Ipoh, Perak (beside Wadda Gurdwara Sahib Ipoh)
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
Parmjit Singh (left) and corporate Rashpal Singh Randhay at the MSEAF donor evening in Kuala Lumpur on Oct 12, 2024 – Photo: Asia Samachar
By Asia Samachar | Malaysia |
A group of donors at a recent gathering raised a whooping RM1.4 million for the Malayan Sikhs Education Aid Fund (MSEAF).
And that’s just the start for the fund gearing up to assist as many needy Sikh students wanting to attend college or university.
Donors are now in for a treat. The fund, set up in 1951, is recognised by the Inland Revenue Board of Malaysia (IRBM) as a qualifying institution for tax exemptions.
“This will provide donors with significant financial benefits. By contributing to MSEAF, donors can reduce their taxable income, ultimately lowering their tax liability,” Harjit Singh, who runs a Petaling Jaya-based tax consulting firm, told Asia Samachar.
In a nutshell, donors can claim tax deductions on their annual tax returns based on the amount donated to MSEAF. However, there are limits on the amount that can be deducted whereby only 10% of the donor’s aggregate income is allowed to be deducted for charitable donations.
The deductions are effective for the period from 1 April 2024 to 31 March 2029.
Harjit is also assisting the fund to set up the MSEAF Family Trust, a novel way for families to come together to assist needy Sikh students. (More details to come).
Tax expert Harjit Singh presenting the idea of MSEAF Family Trust at the fund’s donor evening in Kuala Lumpur on Oct 12, 2024 – Photo: Asia Samachar
Even with the funds raised at the evening event on Oct 12, a gallant addition to what had been collected earlier, MSEAF desperately needs a strong funding footing as there is still much space to be covered.
“There is a huge need for education funding out there, more so with PTPTN now slashing the amount they provide,” MSEAF vice chairman Manraj Singh Sandhu told Asia Samachar.
PTPTN, or Perbadanan Tabung Pendidikan Tinggi Nasional, is a Malaysian government body that offers study loans for higher education.
Some of the donor and MSEAF committee members the fund’s donor evening in Kuala Lumpur on Oct 12, 2024 – Photo: Asia Samachar
On its part, MSEAF provides interest-free loans of up to RM50,000 to Sikh students pursuing degrees and RM30,000 for diploma studies.
Since 1990, the fund has given close to RM3 million to about 200 students. In 2024, it approved a new sum of RM650,000 to 15 students, RM130,000 to five students in 2023 and RM183,000 to nine students in 2022.
“We saw an influx of interest in September. In that month alone, we approved RM150,000 worth of loans,” he said.
MSEAF is also collaborating with the Asia Pacific University of Technology & Innovation (APU), led by Parmjit Singh as its CEO, to provide 20% discount to deserving students.
New applicants or interested donors can call the MSEAF hotline at +6019-409-1918 or email apply@mseaf.com.my.
The MSEAF team led by chairman Amarjit Singh Deo (4th from left) and deputy chairman Manraj Singh (5th from left) at the fund’s donor evening in Kuala Lumpur on Oct 12, 2024 – Photo: 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
Former Indian captain Rani Rampal could not have asked for more. With her legendary coach and Dronacharya awardee Baldev Singh by her side, she chose the concluding function of the PFC India-Germany Bilateral Series at iconic Major Dhyan Chand National Hockey Stadium in the union capital to announce her retirement from competitive hockey.
Hockey India, the parent body controlling the sport in the country, responded sportingly by announcing a cash award of INR 10 lakh ( approx. US$12,000) in recognition of her long services to the women’s hockey in the country.
Jersey No. 28 she used to sport on the hockey battlefields would now never be seen in competitive hockey as Hockey India decided to retire it along with Rampal.
Incidentally, the Indian men’s team, in a farewell gift to Rani Rampal, scored an impressive 5-3 win over the defending World Cup champions and Olympic silver medallist Germany in the ceremony that preceded her retirement.
Rani Rampal. Insert: Jubilation after India beat Australia 1-0 to march into Tokyo Olympic 2020 semifinal – Photos: FHI
It was a poignant moment at the Major Dhyan Chand National Stadium today as Rampal, known as “queen of Indian hockey” took to the dais to announce her retirement from international hockey. She declared the time has come to give back to the game what it has given to her during her long span as a player. She will now shift her focus to coaching and nurturing the future stars of the sport.
Rani’s journey began at just 14 years old, making her the youngest player for the Indian team when she took to the field at the Olympic Qualifier in Kazan, Russia, in April 2008. Over the course of a remarkable 14-year career, she led the Indian team to numerous triumphs, including the historic fourth-place finish at the 2020 Tokyo Olympic Games.
Hailing from humble beginnings in Shahabad Markanda, Haryana—the nursery of hockey—Rani’s rise to stardom was paved with challenges. Despite the odds, she emerged as a beacon of hope, drawing inspiration from the academy run by legendary coach Baldev Singh.
“After almost 15 years of wearing the Indian jersey with pride, it’s time for me to step off the field as a player and begin a new chapter. Hockey has been my passion, my life, and the greatest honour I could ever have asked for. From small beginnings to representing India on the biggest stages, this journey has been nothing short of incredible,” Rani recalled fondly.
Under her captaincy, India broke a 13-year drought to clinch the Women’s Asia Cup in 2017. She also became the first Indian woman player to be nominated for the FIH Women’s Young Player of the Year Award.
Throughout her career, Rani has been honoured with numerous accolades, including the Arjuna Award in 2016, World Games Athlete of the Year in 2019, Best Women Player of the Year in 2019 by Hockey India, the Rajiv Gandhi Khel Ratna in 2020, and the Padma Shri Award in 2020.
“Playing for India came with a lot of recognition but the moments that I will cherish the most are the ones I spent training with the team and facing tough teams together. One such moment was at the Tokyo Olympics where the team ran ragged for each other, this unity led us to victory over some tough teams. As I call it a day on my career, I am filled with pride and belief that the Indian Women’s Hockey Team will go on to great things in the future,” she added.
Rani is set to take charge as the women’s mentor and Coach of Soorma Hockey Club in the revamped Hockey India League this December. She has already dabbled in a similar role when she became the chief coach of the Indian sub-junior girls’ team during Hockey India’s 100th Executive Board Meeting in Chennai last year. Rani even undertook the FIH Educators Course in July to upskill herself for this new chapter.
“I’m forever grateful to my teammates, coaches, and every single fan who supported me along the way. I am grateful to Hockey India, Ministry of Youth Affairs and Sports, SAI, Haryana Government and Odisha Government for their support. Though I won’t be playing anymore, my love for the game continues. I look forward to new roles and give back to the sport that has given me so much,” she commented on her future plans.
Rani’s indomitable spirit and determination to overcome societal pressures have left an indelible mark. She continues to inspire young hockey players, standing tall as a symbol of breaking barriers and chasing dreams.
Prabhjot Singh, is a Toronto-based award winning independent journalist, He was celebrated by AIPS, the international body of sports journalists, for covering ten Olympics at its centennial celebrations held at UNESCO Centre in Paris during the 2024 Olympic Games. Besides, he has written extensively about business and the financial markets, the health industry, the public and private sectors, and aviation. He has worked as a political reporter besides covering Sikh and Punjab politics. He is particularly interested in Indian Diaspora and Sikh Diaspora in particular. His work has also appeared in various international and national newspapers, magazines and journals.
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
