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
British MPs from constituencies with large Sikh communities have met Security Minister Tom Tugendhat to discuss safety concerns of their constituents, reports the BBC.
In September, Canada’s Prime Minister Justin Trudeau said that there were credible reasons to believe the Indian state was involved in the death of a Sikh activist outside a gurdwara in a Vancouver suburb. The Indian government also strenuously denied the accusations. Then in November, US prosecutors said an Indian agent had been behind an unsuccessful plot to kill a Sikh separatist in New York, the report added.
“This is really serious information,” Preet Kaur Gill, the MP for Birmingham Edgbaston who led the group that met the minister, told the BBC.
On Sept 18, Prime Minister Justin Trudeau dropped a bombshell when he told the House of Commons about “credible allegations” that the Indian government was involved in the June death of Nijjar in Surrey, B.C.
The allegations have sparked a row between Canada and India, including the expulsion of diplomats as well as counterclaims and accusations.
It has also been reported that several members of the Five Eyes, an intelligence-sharing network that includes the U.S., the U.K., Canada, Australia and New Zealand, raised the June killing with Prime Minister Modi.
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
“I could still achieve great things,” Mawjit Singh, a 56-year-old para-lawn bowler, said optimistically when I asked about his disability.
Despite losing a leg in a motorcycle accident in 1984, the para-athlete has lived out those words.
Since his accident, he’s represented Singapore in various competitions as a thrower and lawn bowler, bringing home medals over the years.
The 20-year-old Mawjit was fresh out of the army when he met with an accident. He lost consciousness and found himself in the hospital. Worst of all, he fractured his left leg, which caused gangrene. He was later told that his leg had to be amputated at the middle of his thigh.
“I was in disbelief, but mostly in immense pain so it took me a while to process everything that had happened as I was still in shock,” he said.
Declining to speak to me about the details of the accident, Mawjit instead turned my attention to how he set about recovering.
Still young, Mawjit knew he had a whole life ahead of him, which fueled him to “bounce back and accept the situation”.
While I interpreted this as another example of Mawjit’s optimism, he described it a different way — “determined”.
Like how he was “determined” to get out of the hospital and return to his daily routine.
“Or rather, how to overcome my new life,” he added, knowing he had to learn to move around with a wheelchair and crutches, and now a prosthetic leg.
After several years, in 1995, he met a group of athletes with disabilities who introduced him to shot put, discus, and javelin.
“I was drawn to it instantly.”
In 1999, he made his mark as a silver medalist in discus and shot put during the Far East and South Pacific Games for the Disabled. Even as Mawjit got older, the fire to compete did not fade. In 2014, he decided to transition to compete in lawn bowls.
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
Passengers of Malaysia Airlines (MAS) are facing inconvenience as there is a long delay in arrival of their luggage at their final destination. Several passengers have complained that they get their luggage after 12 days of arrival in Amritsar.
One of the affected passengers arrived on the morning of January 16 but got his luggage on Jan 27, a good 11 days later.
“I had to find out what was going on. I pressured the authorities on Tweeter for many days to get my luggage back,” Dr Jaspreet Singh, from Wellington, New Zealand, was quoted by the Tribune News Service.
However, a number of passengers from various countries have still not got their luggage back, the report added.
The report also stated that Amarjeet Singh, another passenger got his luggage after seven days, while Ravi Thind, who arrived on January 20, got his three missing bags after two days. Another passenger Jappy Singh, who travelled on January 22, is yet to get his luggage.
Experts claimed that fog was one of the reasons behind late delivery of luggage as an aircraft had to fill more fuel and leave passengers’ luggage behind. However, no official statement has been received from the Malaysia Airlines in this regard, the report added.
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
She will be dearly missed, lovingly remembered and forever cherished by all her siblings and their spouses, nephews, and nieces and their spouses and children, relatives and friends.
SAHEJ PATH DA BHOG
4th February 2024, Sunday 10am to 12pm Guru Nanak Darbar Tatt Khalsa Diwan Gurdwara (Main Darbar), 24, Jalan Raja Alang, Chow Kit, KL Guru Ka Langgar will be served. (Vegetarian Lunch)
A beacon of kindness, radiated warmth even in the toughest times. Your presence, characterised by both laughter and occasional admonishment, enriched our lives, created a tapestry of memories that we forever cherish. Your legacy of kindness and love will endure in our hearts and prayers.
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
The inauguration of Shri Ram Janmbhoomi Temple or Ram Mandir in Ayodhya – Photo: Modi Facebook
By Gurnam Singh | Opinion |
The recent events in Ayodhya, particularly the ‘Pranpratishta’ ceremony conducted by BJP politicians and Hindu preists or Pandits, have sparked discussions about the role of Pandits and the concept of bringing inanimate objects to life within the Hindu tradition. The question that often arises is, who is a true Pandit?
The term ‘Pandit’ traditionally refers to a learned scholar or priest, well-versed in Hindu scriptures and rituals. In the context of ceremonies like Pranpratishta, the role of a Pandit becomes crucial. These rituals involve imbuing life into statues, objects, or temples through prayers and daily worship. To many, this practice may seem irrational, but Hindu scholars argue that there is a profound logic behind it.
According to Hindu philosophy, the rituals, materials, and mantras used in these ceremonies serve as a continuous source of energy for the inanimate objects, akin to recharging a battery. The belief is that prayer has the transformative power to energize and bring life to anything, be it a statue or a temple. While this concept might be challenging to grasp for those outside the tradition, it reflects a deep-seated spiritual understanding within Hinduism.
The idea of inanimate objects coming to life is not unique to Hinduism. Mythological stories from various cultures, such as the tale of Galatea in Ancient Greece, also depict similar narratives. In the Greek myth, Pygmalion carves a statue of ivory, which then comes to life, and he falls in love with it. Such stories underline a universal human fascination with the idea of giving life to the lifeless through divine or mystical means.
For believers, these rituals and beliefs can have powerful psychological effects. The placebo effect, a well-documented phenomenon where belief in a treatment leads to physiological changes, is one example. However, it’s essential to note that this effect is generally observed in living conscious beings, like humans, and the scientific evidence supporting the notion that inanimate objects can be brought to life through prayer is currently inconclusive at best.
Hindus scholars would argue the role of a true Pandit extends beyond mere ritualistic practices. A genuine Pandit embodies knowledge, wisdom, and a deep understanding of the spiritual principles underlying these ceremonies. Whether one accepts or questions the metaphysical aspects of rituals like Pranpratishta, the discussions surrounding them provide an opportunity for a broader exploration of the intersection between faith, tradition, and the evolving nature of religious practices.
At first glance, the intricate practices and ceremonies observed in Sikhi might lead some observers to draw parallels with ritualistic traditions associated with Hinduism. While Sikh scriptures and teachings do indeed incorporate references to Vedantic literature and concepts, the core emphasis within Sikhi diverges significantly from certain Hindu practices, notably those associated with rituals like Pranpratishta.
In stark contrast to Hindu traditions, Sikhi places a paramount emphasis on pragmatic living, ethical conduct, and continual reflection on the divine aspects of life, steering clear of idol worship. While Sikhs hold deep reverence for Gurdwaras and their central religious scripture, the Guru Granth Sahib, Sikhism, as a whole, rejects the notion of imbuing inanimate objects with spiritual significance. This stands in contrast to rituals such as Pranpratishta, which involve endowing life to statues or idols through elaborate ceremonies.
Sikhi’s rejection of attributing spiritual importance to inanimate objects aligns with its core principles. Instead, Sikhs focus on maintaining a direct connection with the divine through practices like Naam Simran (chanting the divine name) and embodying ethical values in their daily lives. The Sikh way of life places greater importance on the practical application of spiritual principles rather than ritualistic observances.
While Gurdwaras and the Guru Granth Sahib hold profound significance in Sikhism, they are not objects of worship themselves. Rather, they serve as places for congregational prayer, reflection, and community service. The rejection of idol worship underscores Sikhi’s commitment to a formless and omnipresent understanding of the divine.
Though Sikhs may hold certain objects, such as the Guru Granth Sahib, in high esteem for their symbolic and spiritual value, Sikhi does not ascribe inherent spiritual significance to these objects. The emphasis remains on the teachings and values embodied in the scriptures rather than on the physical attributes of the objects themselves.
Gurbani clearly states that the divine cannot be created or injected into anything. As Nanak says in Jap bani: ਥਾਪਿਆ ਨ ਜਾਇ ਕੀਤਾ ਨ ਹੋਇ ॥
In the following shabad Guru Amar Daas Ji in Raag Maajh – 128 sets out clearly what a true Pandit is and what qualities s/he should possess.
The Universal Divine Himself is Unmanifest and Unrelated; He is Manifest and Related as well. Those who recognize this essential reality are the true Pandits, the spiritual scholars.
They save themselves, and save all their families and ancestors as well, when they enshrine the Name in the mind. I am a sacrifice, my soul is a sacrifice, to those who taste the essence of the Divine, and savor its taste.
Those who taste this essence of the Divine are the pure, immaculate beings. They meditate on the Immaculate Naam, the Name of the Divine. ||1||Pause||
ਸੋ ਨਿਹਕਰਮੀ ਜੋ ਸਬਦੁ ਬੀਚਾਰੇ ॥ ਅੰਤਰਿ ਤਤੁ ਗਿਆਨਿ ਹਉਮੈ ਮਾਰੇ ॥Those who reflect upon the Shabad are beyond karma. They subdue their ego, and find the essence of wisdom, deep within their being.
ਨਾਮੁ ਪਦਾਰਥੁ ਨਉ ਨਿਧਿ ਪਾਏ ਤ੍ਰੈ ਗੁਣ ਮੇਟਿ ਸਮਾਵਣਿਆ ॥੨॥
They obtain the nine treasures of the wealth of the Naam. Rising above the three qualities, they merge into the Universal Divine. ||2||
ਹਉਮੈ ਕਰੈ ਨਿਹਕਰਮੀ ਨ ਹੋਵੈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਹਉਮੈ ਖੋਵੈ ॥Those who act in ego do not go beyond karma. It is only by Guru’s Grace that one is rid of ego.
Those who have discriminating minds, continually examine their own selves. Through the Word of the Guru’s Shabad, they sing the Glorious Praises of the Divine. ||3||
The Universal Divine is the most pure and sublime Ocean. The Saintly Gurmukhs continually peck at the Naam, like swans pecking at pearls in the ocean. They bathe in it continually, day and night, and the filth of ego is washed away. ||4||
The pure swans, with love and affection, dwell in the Ocean of the Divine, and subdue their ego. Day and night, they are in love with the True Word of the Shabad. They obtain their home in the Ocean of the Lord. ||5||
One who dies while yet alive, and contemplates the Word of the Guru’s Shabad, is rid of this filth of ego. The Priceless Jewel is found, in the home of one’s own being,||6||
When one listens to the Shabad, the Word of the Perfect True Guru. By Guru’s Grace, the darkness of spiritual ignorance is dispelled; I have come to recognize the Divine Light within my own heart. ||7||
The Divine Himself creates, and He Himself beholds. Serving the True Guru, one becomes acceptable. O Nanak, the Naam dwells deep within the heart; by Guru’s Grace, it is obtained. ||8||31||32||
In essence, Sikhi’s divergence from certain ritualistic practices is rooted in its commitment to a philosophy of simplicity, ethical conduct, critical reflection and direct communion with the divine, emphasising the importance of living a spiritually conscious and socially responsible life.
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
Rajpal Singh, who hails from a family deeply rooted in healthcare, has taken the challenge of a nursing managerial role in Jakarta.
Starting January 2024, Rajpal was appointed as the Corporate Head of Nursing at Mayapada Healthcare Group in Jakarta, Indonesia.
In this new position, he is tasked to strengthen the nursing fraternity to enhance care delivery as Mayapada Healthcare Group embarks on a significant expansion phase to add several new locations in the next three years. The group is listed under PT Sejahteraraya Anugrahjaya Tbk (SRAJ).
In his LinkedIn profile, Rajpal, 38, describes himself as a ‘passionate nurse with strong interest in hospital operations.’
His nursing journey has included pivotal roles such as Senior Operations Manager & Director of Nursing at Pantai Hospital Ipoh and Manjung, coupled with managerial positions at IHH Malaysia and Penang Adventist Hospital.
Rajpal holds a Bachelor’s from Monash University, a Post Graduate Certificate in Perioperative Practice, Master’s in Advance Healthcare Management from Liverpool John Moores University and a Executive Development Certificate for Hospital Management from Singapore Management University.
He is affiliated with AO Trauma Asia Pacific and America Association of Perioperative Nurses, and received notable awards, including Best Nurse at Hospital Fatimah, Ipoh in 2009 and the Group CEO Award from Parkway Pantai, IHH Malaysia in 2018.
One cannot miss the fact of how deeply engaged Rajpal and his family is in healthcare. His paternal grandfather Lecheman Singh Gill served as a radiographer-cum-hospital administrator in Seremban and Petaling Jaya. Rajpal continues this legacy alongside numerous uncles, aunties and cousins in nursing and medical professions.
His father Baldev Singh Gill, a retired government servant in Ipoh, used to be attached to the Mining Department and his mother, Jesbir Kaur, was an active clinic nurse.
Two of Rajpal’s sisters, Amrita Kaur Gill and Kavita Kaur Gill, are registered nurses, currently serving as Doctor Liaison Executive in Kuala Lumpur and Nursing Tutor in Ipoh, respectively. A brother, Major Manvikram Singh Gill, is a military pharmacist in Kuala Lumpur.
It does not end there. Rajpal’s wife Sharanjit Kaur Randhawa is a specialised perioperative registered nurse. The couple is blessed with two children, Harleen Kaur Gill and Rajeev Singh Gill, aged 11 and 10 years old.
Left: Rajpal and his wife Sharanjit Kaur Randhawa
Alongside his professional commitments, the Ipoh-born Rajpal finds joy in reading autobiographies, listening to jazz music and actively participating in outdoor activities like running and hiking.
He indulges in his passion for motorcycles and is part of the Malaysian Punjabi Bikers and Chardikala rides community.
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
Roads to the Valley: The Legacy of Sardar Pritam Singh in Nepal by Kiran Deep Sandhu
Roads to the Valley: The Legacy of Sardar Pritam Singh in Nepal Author: Kiran Deep Sandhu | Publisher : Notion Press | Publication Year : 2023. Pages: 307
By Santokh Singh Bains| Book Review|
A true visionary and pioneer, Sardar Pritam Singh is credited with developing road transport and connectivity in Nepal. In fact he is sometimes rightly referred to as the “Transport King of Nepal.”
Sardar Pritam Singh’s chance meeting in 1958 on a street of Kathmandu with his old aviation school classmate Captain Trilochan Singh Dulat, who was working for Nepal Aviation in the service of King Mahendra, proved to be a real blessing. Captain Dulat properly introduced Sardar Pritam Singh to the officials of Nepal’s Transport Ministry and King Mahendra’s palace advisors.They encouraged the Sikh gentleman to start transport business in Nepal.
The initial journey of Sardar Pritam Singh’s three trucks from Jammu to Kathmandu, which took almost 16 days in early 1959, was extremely challenging. To cross Karnali river in Western Nepal, three boats had to be tied together before a truck could be loaded over them after creating a strong wooden platform. Later, the trucks had to be driven first parallel to the train tracks and thereafter on the railway tracks after getting them fitted with flanged steel wheels. The journey to Kathmandu was really arduous.
Nepal’s Transport Minister was pleasantly surprised to see the three trucks with Sardar Pritam Singh in Kathmandu. Following his order, the three trucks were immediately registered and Nepalese driving licenses were issued to the three drivers and also to Sardar Pritam Singh.
In 1959, Sardar Pritam Singh started his transport service in Nepal; it was known as Nepal Public Motor Service (NPMS). The first NPMS office was opened at a rented location in Amlekhgunj; this small town also served as the last train stop in Nepal. As his transport business was growing rapidly in the Himalayan kingdom, he kept on bringing more and more trucks to Nepal along with more Sikhs from Kashmir and Punjab for various works like driving, maintenance, painting, tyre replacements etc.
Thus, Sardar Pritam Singh’s family continued to grow their transport business and at one time they owned about 300 trucks. These vehicles were sometimes solicited by the Police, the Army, the Food Corporation and even by King Mahendra. “Whenever King Mahendra and his entourage wanted to go to Chitwan or other places connected by road, we supplied the vehicles; we only charged for the fuel,” says Sardar Pritam Singh whose community of transporters was instrumental in supplying construction materials for several vital projects like the East-West Highway, the Sunauli-Pokhara Road, and the Narayanghat-Butwal Road. Also, the trucks were used for bringing food and other merchandise from India.
Besides his immense contribution in the transportation sector, he has also contributed significantly in the spheres of education, social services, crisis management, and empowerment of the people.
A devout Sikh, Sardar Pritam Singh played a very significant role in establishing several gurdwaras throughout Nepal. Mainly due to his efforts, Guru Nanak Satsang Gurdwara was established in 1976 at Kupondole in Kathmandu. This is undoubtedly the largest and the most important non-historical gurdwara in the Himalayan country. An ideal Yatri Niwas (boarding house) has also been constructed within the gurdwara’s compound.
Earlier, he had ensured establishment of several smaller gurdwaras in various towns of the country: Amlekhgunj (1961), Birgunj (1962), Butwal (1962), and Nepalgunj (1964). Several gurdwaras were initially established within the compounds of the NPMS.
From time to time, Sardar Pritam Singh was properly awarded and recognized in Nepal as well as in India. Way back in 1963, he was awarded by King Mahendra for rendering laudable services during Nepal’s horrible famine. In 2014, he was honoured with a special Transport Award. At Anandpur Sahib in Punjab in 2015, he was presented a special silver tray for his outstanding contribution for the cause of Sikhism. In 2016, he received Narayani Yatayat Vavasahi Sang Award. In 2017, Sanman Patra was given to him for the positive role played by him for the development of Birgunj Gurdwara. Vishwa Hindu Parishad of Nepal recognized him in 2019 with its Letter of Honour.
Sardar Pritam Singh is a staunch believer in family values. He has proved himself to be “a devoted husband, a generous brother, a caring father, and a doting grandfather.”
His amazing life journey offers “valuable lessons on entrepreneurship, leadership, and spirituality, through a plethora of anecdotes, testimonials, and stories …”
The Nepali readers will find the biography quite interesting also because a few articles in Nepali language have been included in the remarkable book (page 266 to 270).
Addition of numerous photographs throughout the book makes a deep impact. The references (page 295 to 303) provided at the end of the book lend authenticity to the matter contained in the captivating biography.
Kiran Deep Sandhu, the author of the book who happens to be Sardar Pritam Singh’s daughter, is an accomplished Malaysia-based author, editor, coach, speaker, and social entrepreneur. She deserves hearty congratulations for preparing the outstanding biography.
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
