With Waheguru’s grace, we humbly ask you to join us for the Path Da Bhog and Antim Ardas for our beloved Arvinder Singh s/o Sarjit Singh, who passed away on 13 September 2024.
Wife: Nimret Kaur Sandhu A/P Harcharan Singh
Children: Harnoor Kaur Sidhu
PATH DA BHOG AND ANTIM ARDAS Saturday, 28 September 2024 10:00 a.m. – 12:00 p.m. Gurdwara Sahib Batu Pahat, Johor
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
Viola Hou, 29, and Simran Gill, 30, who both work in marketing for Unilever, were married on July 14, 2024, at Iscoyd Park, on the Shropshire border in north Wales.
Viola had always imagined getting married in a long, white traditional bridal gown. And she did. But she also wore a lehenga and a qipao as part of a three-day celebration that included British, Indian and Chinese ceremonies.
Born in Germany, Viola is of Chinese heritage. She grew up near Frankfurt and has studied in the United States and Hong Kong. Simran was born into a Punjabi family in Shropshire, studied in the Netherlands and has lived in Hong Kong.
Viola and Simran met at work when she joined the London marketing team at Unilever, the consumer goods company, in 2019. Her focus is marketing and innovation while his is sustainability. He had been described to Viola as fun and extrovert, so she was surprised to find him standoffish. He had fallen for her smile. “I was trying to be cool and suave,” he explains.
Simran’s façade soon dropped and they became friends. She went to his flat in north London to watch the TV series Game of Thrones. He then waited a few days before inviting her on a first date to a flea market by London Bridge, having only known each other for three weeks.
“Up until we got together we had never seen another Indian and Chinese couple,” says Simran. “There is a level of conservatism from people in both our cultures and, because it was unexpected, we had to help people understand our relationship.” Shared family values and a passion for food helped unite them.
On the Friday, they hosted an Indian pre-wedding party at Hadley Community Centre in Telford for 220 guests. Both sets of parents exchanged flower garlands, and Simran’s family draped a headscarf over Viola to symbolise that she had been brought under their care. There were dhol drummers, singing, dancing, and henna painting. Turmeric paste was rubbed onto the wedding couple’s skin.
On the Saturday, they had the Sikh blessing at Telford Gurdwara, which included the slow reading of holy scriptures and singing of sacred hymns. The Chinese tea ceremony followed that afternoon. Viola and Simran, in traditional dress, knelt to serve tea to their families in front of 120 guests. Viola’s parents provided beer from their home town, Darmstadt in Germany. To their surprise, her older brother had organised a performance of a Chinese lion dance.
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
| Entry: 28 Sept 2024; Updated: 2 oct 2024 | 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
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 Chandigarh-based history researcher and documentary filmmaker Amarjeet Singh will be presenting a 35-minutes history documentary film made on Punjab Sikh history of Sarkar-e-Khalsa coverign the period between 1799 and 1893. (If interested to arrange for viewing at your local gurdwara, call Amarjeet at +91-9825878489). For more details, click here or 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
By Tristram Fane Saunders | Britain | The Telegraph |
Here’s a fact that would have sounded wildly unlikely a decade ago: the most popular and influential poet writing in English today is an Indian-Canadian truck driver’s daughter who self-published her first collection at just 21.
Few books this century have changed the publishing landscape as much as Rupi Kaur’s Milk and Honey (2014). In commercial terms, Kaur’s impact on poetry bears comparison with JK Rowling’s impact on children’s writing.
One week in 2021, for instance, three out of the top six books in the New York Times bestsellers list for paperback fiction weren’t fiction at all – they were Kaur’s three poetry collections. It’s hard to overstate how rare this kind of success is. The average poet would be lucky to sell a thousand copies of their debut. Milk and Honey has sold over six million.
Obviously, it’s not quite what Kaur had expected when she first started performing her poems to crowds she could count on her fingers and toes as a “terrified” 17-year-old, she tells me. She’s speaking over Zoom from Montreal, where she’s in town for the One Young World Summit.
Now 31, revisiting Milk and Honey for an expanded 10th-anniversary edition, she’s been reflecting on what it was like to suddenly find millions of people reading her stark, confessional poems about abuse and toxic relationships.
“It was overwhelming,” she says. “I feel like I disassociated quite a bit. When people at book signings would open it up to a poem about sexual assault and point at it and say ‘this is my favourite piece, this is why I love this book,’ it would hit me in the face. I’d get a bit anxious like, oh my God, that’s out there in the world? That’s freaking me out.”
The other big shift is one of genre: Kaur is the queen of “Instapoetry”, a portmanteau of “poetry” and “Instagram”, where many of today’s most popular poets build their audience by self-publishing. The lucky ones are picked up by Kaur’s press, Andrews McMeel. An outfit previously best known for printing calendars and comic strips, it spotted Milk and Honey when the self-published volume was selling in the tens of thousands, and cannily snapped up the rights for a trade edition; in many bookshops, you’re more likely to see Andrews McMeel than Penguin or Faber on the poetry shelf.
Fame has brought the difficult decisions that come with being a public figure. In November 2023, Kaur was invited by Kamala Harris to a Diwali party at the White House – an event she saw as wildly insensitive, given the ongoing war in Gaza. “How can we celebrate defeating darkness with light when this is happening in the world?” She refused, as she strongly disagreed with Harris’s stance toward Israel and Palestine. “If I were invited to the same event again, I would say no whether [Harris] was VP or president.” Still, she believes that “Over Trump, we need her to become president.”
Kaur was born in Punjab, India, in 1992. Her father moved to Canada when she was a baby, the rest of the family following a few years later. She and her siblings grew up in a one-bedroom basement flat in Brampton, Ontario. “My mum has four kids – I’m the oldest of four – and she’s still sad that none of us are doctors,” she says, with a comic eye-roll, but adds that they’re “really proud”.
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
Ministry of Defence, PVR, Commissioner for Oaths Selayang, Selangor Darul Ehsan
We remember you with pride and gratitude, Your memory is our greatest treasure, In our hearts you hold a place, That no one will ever fill, A pillar of strength, your virtues continue to inspire us today & always.
PATH DA BHOG
6 October 2024 | Sunday
Gurdwara Sahib Mainduab, KL
9.00am – 10.30am: Sukhmani Sahib Path
10.30am – 11.45am: Kirtan & Katha
11.45am – 12noon: Sahej Path Da Bhog
Followed by Ardas & Guru Ka Langgar (Lunch)
Deeply missed and always remembered by:
Wife & Soulmate: Hardeal Kaur d/o Late Dalip Singh
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
Recently, I had the opportunity to explore the Sidh Gosht in dialogue with fellow Sikhs. In this short blog, I present some preliminary conclusions, though, in the spirit of learning, I plan to write a more in-depth piece later.
What is the Sidh Gosht? In short, it is a key dialogue from Sikh scripture in which Guru Nanak engages in a spiritual discourse with a group of Hindu ascetics. The dialogue takes the form of a series of questions and answers, where the Siddhas pose queries to Guru Nanak on topics such as the nature of God, spiritual liberation, and the role of human effort in attaining enlightenment. Guru Nanak responds by articulating Sikh principles and the qualities of a Gurmukh (A Guru rather than ego centred person), offering insights that contrast with the Siddhas’ more renunciatory, ritualistic, ascetic worldview.
The Bani was composed by Guru Nanak last 6 months of his life between March-September of 1539. In fact it was a precursor to the Jap Bani, which was the last Bani that was revealed by Guru Nanak before leaving this realm. In this regard, it is safe to assume that both bani’s contain the essence of Guru Nanak’s world view. (Ref: Loharipa Yogi Pleads: Sidh gosti: Farser, George S. (2000). Selections from the Sacred Writings of the Sikhs. Orient Blackswan. Also, Bhai Gurdas Vaar and JanamSakhi’s, Sahib Singh ‘Sri Guru Granth Sahib Darpan’).
The dialogue is divided into 73 stanzas or ‘pauris’ each representing a question or response. It spans eight pages in the Guru Granth Sahib (pp. 938–946) and comprises 73 Pauri’s. The structure is broadly as follows:
Pauris 1: Introduction
Pauris 2 –23: Q&A on living a righteous life
Pauris 24–42: Elaboration of answers
Pauris 43–71: Metaphysical Q&A
Pauris 72–73: Conclusion
It is written in Ramkali Raag, a morning raga in Hindustani classical music, often themed around a soothing dialogue akin to what a man might say to placate a discontent wife. Ramkali evokes the emotions of a wise teacher disciplining a student, with the student aware of the pain but also conscious that it is for their betterment. In this way, Ramkali reflects the transition from what is familiar to a higher, better understanding. All the words are Guru Nanak’s. Even when he speaks in the voice of the Siddhas, it is still Guru Nanak guiding the conversation, summarizing their questions to create a framework for presenting his own approach to liberation.
The discussion begins with the Siddhas asking about the means to attain liberation, to which Guru Nanak emphasizes devotion to the divine while living in the world. The conversation touches on themes of maya (illusion), hauma (ego), and hukam (divine will), gradually revealing the Sikh perspective on spiritual realization. Each stanza builds upon the previous ones, offering a comprehensive exploration of Sikh spiritual philosophy in response to the Siddhas’ inquiries.
Throughout the dialogue, Guru Nanak offers profound insights into the nature of existence, spirituality, and liberation. However, it is essential to interpret the verses correctly. One of the key lessons from Gurbani is the need to look beyond the literal meanings of the verses. The symbolic language in Gurbani does not aim to establish rigid doctrines but instead points to universal truths about the self, society, and the cosmos. Central to these teachings is the warning against haumai (ego), which creates the illusion of separation—from others, from the divine, and from our true selves.
In modern life, this sense of separation manifests as conflict, isolation, and misunderstanding. Personal, social, and political problems arise when we see ourselves as fundamentally disconnected from those around us. Gurbani urges us to cultivate humility and compassion, reminding us that “Sabh Gobind Hei” (The Divine pervades all). Living harmoniously with this truth requires dismantling the ego-driven delusions that often dominate our perception of the world.
MUKTI
So what does the Sidh Gosht reveal about the path toward enlightenment or ‘mukti’?
First and formost, Sikhi rejects the idea that liberation is to be achieved in the after life. That is why the Gurus emophasise the idea of ‘jeevan Mujkti’ or liberation whilst you are alive’. In order to achieve this, Sikhi presents a dual path of internal and external journeys. Guru Nanak himself embodied this by traveling widely (external udassi) while also advocating deep spiritual reflection (internal udassi) These two journeys—self-awareness and worldly engagement—are deeply intertwined. The internal journey is about connecting with the divine within, which is formless and beyond perception (nirgun) This is done by living the life of a householder, meditating on the divinity of life, engaging in introspection, and studying Gurbani.
The ultimate goal is to cut through and dismantle the ego to achieve true realization of the divine within. Meanwhile, the external journey manifests this realization in the material world through seva (selfless service) and compassionate living. Sikhi teaches that divinity permeates time, space, and creation itself. By serving creation, we serve the Creator. Thus, the internal and external paths are not separate but mutually reinforcing. Self-reflection leads to ethical action, and through service to others, we deepen our connection to the divine.
A central theme in the Sidh Gosht is the concept of maya, or the illusion of duality. The human mind divides reality into binaries—success and failure, joy and sorrow, good and bad. We become attached to these transient experiences and fail to see the unity behind them.
Guru Nanak calls us to transcend this duality and experience the higher truth of oneness, often referred to as Sach Khand (the realm of truth). However, those who attain this state of consciousness do so in humility. They make no claim of achievement, as even that would reinforce the ego. This means that those who claim to be more spiritual or “higher” than others, as was the case with the Siddhas, are often reinforcing their attachments to maya.
Guru Nanak’s statement that he is “the lowest of the low” reflects the ultimate realization of oneness. In the eyes of the Divine, there is no hierarchy—no saint or sinner, no superior or inferior. To see reality as one (Ik Onkar) is to dissolve the dualities created by the mind, allowing us to live with peace and equality.
Given the ever-present threat of ego, how can one escape its vortex? Sikhi teaches that spiritual realization is not a distant or abstract ideal but something we strive for in our daily lives. Though the path is challenging and few may reach the pinnacle of spiritual awareness, the effort itself is sacred.
Guru Nanak’s concept of hukam (divine will) reminds us that while we have responsibility and agency, the ultimate outcome is beyond our control. This does not imply fatalism or passivity but a balanced approach where effort and surrender coexist. We strive to live virtuously, meditate, and serve others, but we accept that the results are in the hands of Waheguru. This acceptance frees us from anxiety about outcomes and helps us walk the path with grace and humility.
MIRACLES
Guru Nanak, in the Sidh Gosht, questions the emphasis the Siddhas place on performing miracles. Nanak does not deny that the Siddhas had developed certain miraculous techniques—most of which have rational explanations—but he rejects miracles as proof of spiritual attainment. The Gurus consistently emphasized that life itself is the greatest miracle. The intricate processes that bring about existence, the gift of consciousness, and the ability to reflect on the divine are all miraculous.
Rather than seeking supernatural events, Sikhi encourages us to see the divine in the ordinary. Waheguru is present in every moment, in every breath. This recognition leads to a life of gratitude (Shukrana) and constant remembrance (Simran), where each day is a chance to witness the miracle of existence.
HUMAN LIFE
Gurbani reminds us that human life is a precious opportunity for spiritual growth. Life is not a burden or a test but a gift—a chance to realize the divine and transcend the cycle of birth and death. This recognition fills our existence with purpose and possibility. Sikhi is a path open to all, and the house of Nanak offers guidance to anyone seeking liberation through love, service, and humility. Human life is a unique opportunity to embody compassion, reflect on the divine, and engage in selfless service. In doing so, we move closer to realizing oneness and liberation.
In conclusion, the key message of the Sidh Gosht is that liberation is not the possession of miraculous powers or a distant goal to be achieved after death. It is a way of being in the present moment. By shedding the ego, living in accordance with divine will, serving others, and recognizing the divine presence in all things, we can experience liberation from the cycles of attachment and suffering right here and now.
The journey is lifelong, and it is not about reaching a destination but about how we walk the path. Whether or not we attain the ultimate state of liberation, living with purpose, compassion, and humility is itself a form of liberation. This is the gift of the human form, and the teachings of Guru Nanak guide us toward realizing that gift fully.
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
Exploring the Sikh Roots in Eastern India by Jagmohan Singh Gill
By Dr Jasbir Singh Sarna | Book Review |
Jagmohan Singh Gill, a Kolkata-born businessman, now devotes the majority of his time to researching social history, particularly the Sikh community in eastern India.
As honorary In-charge and General Secretary of the Sikh Mission Purvi Bharat, he has been instrumental in promoting Sikhism in the region. His scholarly work focuses on the socio-cultural life of Sikhs with deep local roots, exploring their language, traditions, and daily practices.
Gill conducts extensive fieldwork, staying in remote villages and engaging with elders to gather accurate and nuanced insights. His research, blending empirical data with historical texts, has been widely recognized in academic circles and published in renowned journals and periodicals globally.
In Exploring the Sikh Roots in Eastern India, published by Singh Brothers in 2024, the author meticulously examines the presence and contribution of Sikhs in regions like Bihar, Jharkhand, West Bengal, Assam, Odisha, and even Bangladesh, connecting these communities to the broader Sikh narrative and underscoring their importance in the development and survival of Sikhism beyond its traditional heartland of Punjab.
This ambitious work brings to light the significance of places such as Patna Sahib, the birthplace of Guru Gobind Singh, while also offering a poignant analysis of the Sikh communities’ enduring resilience and cultural preservation in the face of historical isolation from the central institutions of Sikhism.
The book’s 10 chapters systematically map out key regions where Sikh communities have flourished for centuries, beginning with a focused analysis of the “Ethnic Sikhs of Bihar” and moving through pivotal areas such as Sasaram, Kedli Chatti, and Kolkata.
The author navigates these locations with a deep historical consciousness, using both archival sources, like the preserved Hukamnamas (royal edicts from Sikh Gurus), and local oral traditions to illustrate how Sikhism took root and evolved in the eastern part of the subcontinent. A recurring theme is the syncretic nature of Sikh identity in these regions. Gill highlights how these communities have maintained the core tenets of Sikhism, as prescribed in the Guru Granth Sahib, while also adapting to local cultures and social milieus. In doing so, the author gives voice to the complexity of Sikh identity, showcasing how these communities are both distinctly Sikh and uniquely intertwined with the historical, cultural, and economic realities of eastern India.
The chapter “Kedli Chatti and Dumri (Jharkhand): Two more Pearls in the String of Sikhism” serves as a fascinating case study in this regard, as it illustrates how Sikhism in Jharkhand has developed in dialogue with indigenous practices.
The symbolic and spiritual centrality of Patna Sahib forms the backbone of the book’s narrative. Gill asserts that the birthplace of Guru Gobind Singh serves not only as a historical and spiritual locus for Sikhs in the region but also as a living testament to the continuity of Sikhism outside Punjab. He traces the journeys of the Sikh Gurus through this part of India, emphasizing how their travels laid the groundwork for the enduring presence of Sikhism in these regions.
Moreover, the numerous references to Hukamnamas and Vaars (Ballads of Sikh history) add a rich documentary layer to his argument, suggesting that the connection between the eastern Sikhs and the heart of Sikhism has been maintained through written as well as oral communication, even across vast distances.
The role of Patna Sahib is further extended in the book’s discussion of how historical Gurdwaras across eastern India serve as vital nodes of spiritual and cultural heritage. Gill’s call for the restoration of dilapidated Gurdwaras and the construction of new ones points to the urgent need for infrastructural support for these communities, which he argues is essential for the socio-economic upliftment of the Sikhs in this region.
One of the critical issues Gill raises is the preservation of the Punjabi language in these distant communities. While the Guru Granth Sahib is written in Gurmukhi, many Sikhs in the east have become linguistically disconnected from their mother tongue, creating an emotional and cultural divide. Gill argues for a concerted effort to reintegrate these communities through language education and cultural exchange, thus bridging the gap between mainstream Sikhism and the Sikhs of the east. However, this linguistic challenge is not presented as an insurmountable barrier.
On the contrary, Gill is optimistic about the resilience of these communities, who, despite being geographically isolated, have retained their commitment to Sikh values, ethics, and communal life. His detailed accounts of regional differences in the use of Punjabi, particularly in Bihar and West Bengal, suggest a need for more scholarly engagement with the linguistic diversity of the Sikh diaspora, an area that could benefit from further academic inquiry.
In the concluding chapters, particularly Sikhs Beyond Punjab and Blessed Sikhs of Bihar, Gill shifts his focus to contemporary issues facing the Sikh diaspora in the east. He notes the economic hardships and cultural marginalization these communities face and argues for stronger institutional support from Sikh organizations, both in Punjab and globally. His call for educational scholarships, vocational training, and women’s empowerment initiatives are grounded in a larger vision of social and economic parity between eastern Sikhs and their brethren in Punjab. This forward-looking perspective underscores Gill’s broader argument that the Sikh community’s strength lies in its unity, regardless of geographic or socio-economic divides.
Gill’s book is an invaluable contribution to Sikh studies, particularly in its focus on regional Sikh histories that have been largely neglected in mainstream historiography. The author successfully intertwines historical research with a more personal, almost activist-driven plea for greater inclusion of eastern Sikhs in the global Sikh narrative. His work resonates with both scholars and lay readers, offering rich historical insights while advocating for tangible social change. However, it could benefit from a more detailed exploration of the Sikh diaspora’s interactions with local non-Sikh populations, a dynamic that remains somewhat underexplored in the text.
In sum, Exploring the Sikh Roots in Eastern India is a pioneering study that expands the geographic and cultural boundaries of Sikh history. By shedding light on the enduring presence of Sikhs in the east along with coloured 70 photos , Gill provides a nuanced and compelling narrative that challenges conventional understandings of Sikhism as a primarily Punjabi phenomenon.
It is a work that scholars of Sikh history, South Asian studies, and diaspora studies will find both enlightening and essential for future research.
Dr Jasbir Singh Sarna, a native Kashmiri, is a retired Indian agriculture officer. He has authored more than four dozen books, including Sikhs in Kashmir and The Sikh Shrines in Jammu and Kashmir. He can contacted at Jbsingh.801@gmail.com
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. When you leave a comment at the bottom of this article, it takes time to appear as it is moderated by human being. Unless it is offensive or libelous, it should appear. You can also comment at Facebook, Twitter, and Instagram. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
Dearly missed and fondly remembered by loved ones:
Wife: Madam Mukhtiar Kaur d/o Garib Singh
Daughters / Sons-in-law
Jagdev Kaur (Canada) / Jeswant Singh (Canada)
Hardev Kaur (Sheila) / Gurcharan Singh (Guru)
Sukhdev Kaur (Nikki) / Sukdev Singh (Dev)
Manjit Kaur / Ranjit Singh
Amarjit Kaur / Vijay Thangavelu (Jay)
Harvinder Kaur / Rejini Shan (Reji)
Grandchildren, great grandchildren and relatives
PATH DA BHOG
Gurdwara Sahib Petaling Jaya on Sunday, 29 September 2024 from 10 am to 12 noon followed by Guru Ka Langgar
As we come together for Papa’s one-year Barsi, we honor his legacy of love, strength, and compassion. His presence is still deeply felt, and through this gathering, we celebrate the lasting impact he made on our lives, keeping his spirit alive in our hearts
Kindly treat this as a personal invitation from the 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
