Sardar Saran Singh, a respected Indian Administrative Service (IAS) official who then took up Panthic service with gusto, passed away on Wednesday (16 February 2022). He was 98.
He will be remembered for his dedicated seva (voluntary service) as the editor of The Sikh Review, a monthly Sikh magazine published from Kolkata, formerly Calcutta. Until the 1980s and the emergence of online Sikh platforms, the magazine was probably one of the most influential titles for Sikhi discussions in the English medium. Saran (11.9.1923 – 16.2.2022) played a key role here.
“A man of many talents with a deep understanding as an IAS officer and as an Editor of Sikh Review magazine, Kolkata,” wrote Sikh thinker Prof I.J. Singh, who had served on the magazine’s editorial board.
T Sher Singh, editor and publisher of media portal The Sikh Chic, wrote in a LinkdedIn entry: “This extraordinary man retired from his day-job in 1983 as one of India’s top civil administrators, widely acclaimed by the people of every state in which he was posted, and by his IAS peers. The marvel is that he then became twice as busy.”
Saran’s last posting was as an advisor to the Governor of Assam at Guwahati. At point of time, he was a deputy commissioner at Dhanbad, Bihar and secretary to the Government of India in its Ministry of Social Welfare. Over the years, due to his IAS stints, he had known personally Indira Gandhi, who became Prime Minister for three consecutive terms between 1966-77 and then again from 1980-84.
He wrote that Saran then headed an educational foundation which has been successfully running one of the leading schools – a Sikh one at that – Dagshai Public School), in the Simla hills.
“He led a large publishing venture which focuses on gurmat literature. And the crown achievement of his life: he was the Editor of ‘The Sikh Review’ for the last four decades. That is, during the full span of his ‘retirement’,” he wrote.
The story as to how Saran came into the fold of The Sikh Review is captured in an article he penned himself for The Sikh Chic. Among others, he alluded to the volatile situation in India then in 1983.
“Being swept into these circumstances, and with the Punjab (and Delhi) seething under untoward political developments, I stayed on in Calcutta. In fact, I had an appointment with the then PM, Mrs Gandhi (who knew me well in Assam and earlier) on May 1984, when I was scheduled to visit Delhi (on invitation of UPSC). I intended to advise her to forebear and temper her Punjab policy under President’s Rule….That meeting never materialized because of her preoccupation in the Lok Sabha. When the army launched a frontal assault on Amritsar on June 3, 1984. I was shocked. I found The Sikh Review editor, Capt. Bhag Singh Ji [a WW II hero] broken hearted!,” he wrote.
At Capt. Bhag Singh’s request, Saran said he wrote the Guest Editorial for The (black border) Sikh Review’s July 1984 issue, which was promptly banned in Punjab and Chandigarh by a government notification. In 1985, when Capt Bhag Singh left, Saran said that he had no choice but to assume the role as editor.
For those who have had the opportunity to converse with him via letters, they were always left marvelling at his beautiful handwriting.
“His handwritten letters look as though they had been typed,” Harcharan Singh, a former Malaysian Gurdwaras Council (MGC) leader who has been a long-standing representative for The Sikh Review in Malaysia.
Prof Devinder Singh Chahal from Canada-based Institute for Understanding Sikhism (IUS) described Saran as ‘a person of open mind and rationalist’.
“He has been publishing my articles and also published the views of those who disagree with my views who believe in traditional Sikhi being taught for the last 100 years,” he wrote in an entry at email-based Sikh discussion platform Gurmat Learning Zone.
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond.Facebook | WhatsApp +6017-335-1399 | Email: editor@asiasamachar.com | Twitter | Instagram | Obituary announcements, click here
Path Da Bhog will be held at Gurdwara Sahib Ampang – Ulu Kelang on Sunday, 27th February 2022 from 9am to 12pm. Guru Ka Langar will be served thereafter.
Contact:
Meeta 016 – 398 4119
Aman 012 – 215 3210
Ritu 013 – 355 1501
| Entry: 18 Feb 2022 | Source: Family
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond.Facebook | WhatsApp +6017-335-1399 | Email: editor@asiasamachar.com | Twitter | Instagram | Obituary announcements, click here |
Malaysian Consultative Council for Buddhism, Christianity, Hinduism, Sikhism and Taoism (MCCBCHST) releases a press statement on the unilateral conversion of Loh Siew Hong’s three children by the Perlis Islamic Religious Department.
17 FEBRUARY 2022
MCCBCHST STATEMENT FOLLOW THE HIGH COURT ORDER AND THE LAW
1. The Malaysian Consultative Council of Buddhism, Christianity, Hinduism, Sikhism & Taoism (MCCBCHST) is alarmed at the reluctance of the institutions and authorities to comply with the High Court Kuala Lumpur order giving sole custody over 3 children of the marriage to the mother Loh Siew Hong and ordering police to locate the children. Facts show that in July, 2020 the estranged husband of Loh Siew Hong had taken the children away and purportedly converted them to Islam. This was done without informing or getting consent of the mother Loh Siew Hong.
2. Single mother Loh Siew Hong had obtained High Court Kuala Lumpur order of divorce in March, 2021 and then spent 9 months in futile search for her children. She had lodged police reports in 3 different states and was given run around by the Police Department. This shows lack of interest by Police to act with reasonable diligence to locate the children in pursuance of the Court Order.
3. Single mother Loh Siew Hong was briefly united with her 3 children (pair of 14 year old twins and a 10 year old son) at Kangar Police Headquarters on February 14, 2022 and then placed under the care of the Perlis Welfare Department pending outcome of a habeas corpus application filed by the single mother in the High Court Kuala Lumpur. Since the single mother has been given sole custody, it is unjust to ask her to get a Court Order for release of her children. The authorities should have shown compassion and co-operated with the mother as the mother is the best person with whom the 3 children should be.
4. The Perlis Mufti Asri Zainul Abidin had visited the twin children of single Mother Loh Siew Hong on Sunday 14 February, 2022 on the same day as the mother was reunited with her children. The Perlis Mufti had then uploaded video in which he is seen spending time with Loh’s twin daughters over “Satay” and asking them if they wanted to be Muslims. Mufti is seen further telling the girls “He would work towards ensuring the girls remained Muslims”. Here the Perlis Mufti must understand that he is subject to the Constitution and the Law. The Federal Court had ruled on 29th January, 2018 that a single parent cannot convert a child of the marriage. Both parents must consent. This being the Judgment of the APEX Court in the Country, his promise to the twin girls “that he would work towards ensuring the girls remained Muslims”, is untenable and against legal position. The Perlis Mufti must understand that the Federal Constitution is the Supreme law of Malaysia and all religions are subject to it.
5. To make matters worse for himself, the Perlis Mufti yesterday (16/02/2022) uploaded a second video on the matter confirming that the State’s religious department had registered single mother Loh Siew Hong’s 3 children as Muslims without her being present, and he said “Their father brought them. We didn’t research where their mother was. Their father said he did not know where their mother was so we let them become Muslims”. This admitted facts clearly show the negligence of the Perlis Islamic Religious Department for allowing the children’s conversion without the mother’s consent. The Mufti again sadly applies the wrong principle when he said “But if the child is already ‘mumayyiz’ capable of distinguishing good from bad, they can choose to go to their non-Muslim mother or Muslim father”. This is incorrect position as sole custody over the children has been granted to the mother. Moreover, the father is unable to look after the children and is in prison for drug related offence.
6. The MCCBCHST therefore calls on the Perlis Religious Department to co-operate with the single mother and hand over custody to her of her 3 children as per High Court Kuala Lumpur Order. In view of the Federal Court decision in the case of Indra Gandhi (2018), the conversion of the 3 children will be null and void as the mother’s consent had not been obtained. The Perlis Religious Department should therefore unilaterally cancel the children’s conversion to Islam without requiring the single Mother to obtain Court order to quash the wrongful conversion of her 3 children.
Statement issued and endorsed by:
Jagir Singh Arjan Singh (President, MCCBCHST)
Daozhang Tan How Chieow (Deputy President, MCCBCHST)
Datuk RS Mohan Shan (Vice President, MCCBCHST)
Archbishop Julian Leow Beng Kim (Vice President, MCCBCHST )
Venerable Seet Lee Terk (Vice President, MCCBCHST)
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond.Facebook | WhatsApp +6017-335-1399 | Email: editor@asiasamachar.com | Twitter | Instagram | Obituary announcements, click here
Arvinder Gujral is leaving his regional role at Twitter to become the global head of customers at WATI, a WhatsApp customer engagement platform for small businesses.
Marketing Interactive magazine confirmed the move by Arvinder who has spent more than eight years at Twitter, the US-based microblogging and social networking service.
“If you look at the history of my career, I have had this trend of joining smaller organisations and helping them scale. For me it’s all about the journey of building and scaling up. That’s what excites me. I love the complexity and managing the variables of growth. The journey from 1 to 100 is my sweet spot,” he told the magazine when asked what prompted the move.
Arvinder joined Twitter in 2013 as the Asia Pacific senior director for business development. Four years later, he was made the Southeast Asia managing director. He was the founding member of Twitter India in 2013 (pre-IPO) and helped set up India operations, according to his LinkedIn profile.
Prior to that, he was the general manager and business head of mobile internet services, new products and digital channel at telecommunication company Airtel. Among others, he helped drive Aircel’s digital and social media strategy. He also had two stints with start-ups in San Francisco, California.
Arvinder now continues his corporate adventures with the Sequoia-backed SaaS platform.
WATI — standing for WhatsApp Team Inbox — aims to make it straightforward for businesses to use WhatsApp to talk to customers. The platform offers a range of tools that businesses can simply plug in and play, rather than having to design technical solutions for themselves.
Available through a monthly subscription, WATI enables users to set up automated tools and chatbots to manage messages coming into the business’s WhatsApp inbox, and to generate outgoing messages in any volume.
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond.Facebook | WhatsApp +6017-335-1399 | Email: editor@asiasamachar.com | Twitter | Instagram | Obituary announcements, click here
Deep Singh Sidhu. Background: Farmers in the Delhi protest which began in 2020
By Gurnam Singh | Opinion|
Known across the world for his role in Bollywood movies, the actor cum political activist in the Punjab farmer’s movement, Sandeep Singh Sidhu, a.k.a. Deep Sidhu, died on 15 February 2022 in a car crash. Ironically that fateful crash took place near the Singhu Border outside Delhi where the farmers had encamped for over 12 months! Though understandably, there has been some speculation on social media of a conspiracy by the Indian State, according to police officials, he was involved in an accident and died at the scene.
Sidhu, 37, was born in Panjab state in Northern India. Though he lost his mother at the young age of 3 years, through a combination of good looks and family support, he was able to achieve what many of his peers could only dream about. He started his career as a model and became the winner of the ‘Kingfisher Model Hunt’ and then he took part in the ‘Grasim Mr India Pageant’ which is used to represent India at the Mister World contest. His success led to a modelling career for designers such as Hemant Trivedi and Rohit Gandhi. This naturally led to an acting career, which began with a Punjabi film Ramta Jogi. And in 2017, he came out with the blockbuster movie, ‘Jora 10 Numbaria’.
Quite amazingly, in and amongst pursuing his modelling and acting, Deep Sidhu also excelled as a lawyer. After completing his law degree at Kingston University in London, UK, he returned to India and completed his first placement with Sahara India Pariwar as a legal advisor. He later went on to work with a British law firm Hammonds and then Balaji Telefilms, as its legal head. Indeed, it was this job that provided him with an opportunity to pursue an acting career.
ENTERING PANTHIC POLITICS
Despite Deep Sidhu’s meteoric rise in his professional life, in terms of Panjab and Panthic politics, he was an unknown. And this is what makes his meteoric rise the stuff of legends. And in this regard, the Sikh Panth and the Panjabi Nation, which has suffered so much over the past four decades, need to learn an important lesson from the short yet bright life of Deep Singh Sidhu. The lesson: How, in less than 2 years, from relative obscurity, Deep Sidhu was able to win the hearts and minds of the Panth.
For sure, he was emotionally moved by the farmer’s struggle, but this issue alone did not inspire him to virtually abandon a successful and lucrative career as a Bollywood actor and successful lawyer. There was something much more fundamental, which could have only been possible with somebody with the unique skillset he possed.
As a lawyer, as his speeches over the past 18 months revealed, he was deeply imbued with the basic principles of justice, truth and citizenship rights, particularly within democratic systems. As an actor, he had a deep appreciation of emotion, morality, betrayal, tragedy and tradition. And, as a model, he had the looks and photogenic aura to become something of a role model for the youth. It was the amalgamation of all these factors, infused by a deep understanding of the glorious history of the Panjab and the importance and the central role of Sikhi and the Khalsa Panth, that enabled him to win the hearts and minds of Panjabi’s and the youth in particular, to who he was simply ‘Deep Bhjai’.
What Deep Sidhu had realised was that the three farming ordinances, was the straw that broke the camels back. More than most, he was able to understand the severity of the situation. He knew, coupled with the ongoing crisis of drug addiction, brain drain out of Panjab, the ongoing human rights abuses, endemic corruption and the BJP/RSS infiltration into the Panthic institutions, and through sponsoring and promoting fake criminal Godmen, Panjab was on the brink of existential crisis. Though during election times, as we have been seeing over the past few weeks, the established political class routinely mobilise slogans such as “Panth bachao” (save the Panth), “Punjab bachao”, immediately after, they go silent!
What could have been a script for a Bollywood movie, from almost political obscurity Deep Sidhu appears like a breath of fresh air to awaken the hearts and minds of the Panjabi youth. Of course, Sidhu did have a little dabble in politics. As the lead campaigner for the actor and hugely disappointing Sunny Deol, he enabled him to be elected to the Lok Sabha in April 2019 as a BJP Member of Parliament for Gurdaspur. Though Sidhu had to constantly repel allegations that, because of his past associations with Sunny Deol, he was a BJP agent, his actions spoke much louder than the cheap propaganda by the Godhi Media machine. And boy did he do it in such spectacular fashion.
Commencing at the Shambhu border between Panjal and Haryana, via the Singhu border outside Delhi, and ending up in the historic Red Fort of Delhi on 26 January 2021, by the unfurling of the Khalsa Nishan, he was able to invoke the legendary sacking of Delhi during the Sikh Missal Period in the late 18th Century. It was on 11 March 1783, under the combined command of Baghel Singh’s Karorasinghia misl, Jassa Singh Ahluwalia Misl and Jassa Singh Ramgarhia Misl, that the Sikhs defeated the Mughal army to capture the Red Fort in Delhi, and the rest is the stuff of legends.
WHAT NEXT?
It is difficult to make any judgement about what impact the death of Deep Sidhu will have on the ongoing political turmoil in Panjab. The current election campaign has simply provided further evidence for the suggestion that Panjab is in terminal decline. Indeed, this has been the main slogan for all the political groups. The irony is that besides the newly established kirsani (farmers) party and the relatively new kid on the block, the Aam Adami Party (AAM), all the others have at some time over the past 40 years presided over the slow death of Panjab. The mismanagement and corruption, according to the latest Reserve Bank of India report on state finances, puts Panjab at the top of the table when it comes debt-to-GDP at 49.1% in 2021, a 6.6 percentage rise from 2020. And all reliable estimates suggest the current debt level for the state is a staggering 500,000 crore rupees or £49 billion pounds.
One theory emerging is that as things can get no worse, the only way is up. But the problem is, and this is something that Deep Sidhu repeatedly alluded to in his erudite discourses, that there is no point fixing the roof if the house itself is collapsing. Put another way, what needs reforming is the fundamental nature of the relationship between Panjab and the Central Indian State, which, under the BJP/RSS is eroding what powers the state government has to determine its policies and ultimately its future.
And in this regard, he was a firm advocate of autonomous status for Panjab and the vision that was articulated in the Anandpur Resolution and the thinking of Baba Jarnail Singh Bhindranwale, who 40 years previously had realised that the centralising Indian State would one day threaten the survival of the Panth, Panjab and Panjabiat. Indeed, Deep Sidhu’s differences with the Kirsani leaders was precisely on this point, namely that the fight against the farming ordinances could not be separated from the wider and deeper struggle for the future of the Panth.
In the early 1980’s the youth of Punjab rose up against what are uncannily very similar issues, namely, the rights of Panjab to its waters, the bleeding of Panjab resources, the poor returns that farmers get for their produce, the outward migration of its youth and the promotion of criminal Godmen by criminal politicians. One does get a sense of deja vous and history repeating itself. Last time, following the storming of the Darbar Sahib in June 1984 by the Indian Army and the Delhi genocide of Sikhs in November that year, the Indian State embarked on a policy of extra judicial killings resulting in some 150,000 youth in Panjab and Northern India being murdered in fake police encounters.
One can only hope and pray that this time around, sense will prevail and that democracy can be seen to work, not to line the pockets of politicians and the corporates, but to empower ordinary people. The victory of the Kirsani Morcha (farmers’ agitation) is a source of hope and coupled with the power of social media, it is much more difficult for the Government to enact the kinds of genocidal policies of the past. But we must stay vigilant and perhaps, if not in life, certainly in death, those who labelled Deep Singh Sidhu as an agent of the state and an enemy of Panjab, will realise that all he wanted was to serve his people. And with his mind, body and wealth, he did precisely that. Though he is no longer with us, long may his thoughts guide the long-suffering and brave people of Panjab along the path towards liberation.
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.Facebook | WhatsApp +6017-335-1399 | Email: editor@asiasamachar.com | Twitter | Instagram | Obituary announcements, click here |
A great son, husband, father, brother, friend & human being
After a heroic and brave fight we are sad to announce that our father Sukhdev Singh s/o Pritam Singh (ASP) passed away on the 16th of February 2022.
A sahej path da bhog in his memory will be held on 26th February 2022 at Gurdwara Sahib High Street, Jalan Balai Polis (Chinatown), Kuala Lumpur. Breakfast and lunch will be served
Please let anyone who knew our father know and that they are welcome to be there to celebrate and remember his life.
Programme:
6.30am – 8.30am: Asa Di Vaar
9.30am – 11.15am: Kirtan Darbar
11.15am: Antim Ardas
Please contact 013 – 971 1801 for queries (please call only if necessary, WhatsApp message preferred)
| Entry: 16 Feb 2022; Updated: 22 Feb 2022 | Source: Family
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond.Facebook | WhatsApp +6017-335-1399 | Email: editor@asiasamachar.com | Twitter | Instagram | Obituary announcements, click here |
Rasleen Kaur, a karate black belt and a saxophonist, has emerged as the top student in New Zealand for the Cambridge IGCSE Combined Science.
The achievement is all the more significant as she is just 14 and sat the examination as a Year 10 student. She is currently in Year 11 of her college at Auckland-based ACG Strathallan.
What’s next? She intends to complete A levels and then study medicine at university. She aspires to delve into the field of medical research.
Rasleen was born in Singapore where she completed her early years of studies. Her parents migrated from Malaysia to New Zealand.
The many sides of Rasleen Kaur. Middle photo: With parents Tervinderjit SinghandShereendar Kaur – Photo: Supplied
Her father, Tervinderjit Singh N Gurnam Singh (also known as TJ Singh), comes from Kampung Pandan, Kuala Lumpur. The former vice president of research of global technology research and advisory company Gartner now runs his own consultancy in the business process services space. He also dabbles in investment on the side. TJ completed his MBA at University Kebangsaan Malaysia (UKM).
Her mother, Shereendar Kaur T Bhagwan Singh, was formerly a practicing barrister called to both the Malaysian and New Zealand Bars. Now a full time investor, she is the founding partner of Auckland based STR Partnership. She completed her Master of Laws (LLM) at Victoria University of Wellington.
On her part, Rasleen has wide range of interests. When not studying, she could be found dabbling in martial arts, music or sports.
She has a Shodan (1st Dan Black belt) in karate. This she followed the footsteps of her maternal grandfather (Nana) Bhagwan Singh, a retired headmaster who is a Judo martial artist.
She is a keen saxophonist and jams weekly with her jazz band that competes in various regional and national competitions.
At the urging of her paternal grandmother (Dadi), Charanjeet Kaur, Rasleen has picked up the waja (harmonium) and recently began singing kirtan. The later she did at Kampung Pandan Gurdwara on her regular holidays trips to Malaysia.
In sports, she inherited her passion for hockey from her dad and plays left half. She represents her school and clubside teams.
When asked for her role model, she said Guru Hargobind Ji, the sixth Sikh Guru. Why? For the Guru’s role in revolutionising Sikh martial arts and pioneering the concept of “Miri” (temporal authority) and “Piri” (spiritual power) in Sikhism.
“And not forgetting my dedicated parents and grandparents for their constant guidance and support,” she said in an email to Asia Samachar.
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond.Facebook | WhatsApp +6017-335-1399 | Email: editor@asiasamachar.com | Twitter | Instagram | Obituary announcements, click here
Deep Sidhu, actor and activist who emerged as one of the lightning bolts during the Indian farmers’ protest, died in a car accident while driving from Delhi to Punjab, yesterday (15 February 2022). He was 37.
“Deep Sidhu died in the accident. A woman accompanying him has been admitted to hospital with some injuries,” media reports quoted a police official from Kharkhoda.
His car was said to have rammed into a standing truck at the Kundli-Manesar-Palwal (KMP) Expressway.
Sidhu played a major role in galvanising the youth voice in support of the massive farmers’ protests that centred in Delhi for more than a year beginning 2020.
On 9 Feb 2021, he was arrested in connection with a Red Fort incident on Republic Day when the farmers’ had staged a tractor rally against the BJP-led central government’s insistence on keeping the three controversial farmer-related laws, which were subsequently repealed.
His role in the Republic Day truckers’ rally had polarised opinions about his intentions.
More than a year after the start of the agitation began, Prime Minister Narendra Modi had finally caved in to the demands of the protesting farmers. But subsequently, the force gathering behind the farmers’ movement had lost steam as political parties head for a number of state elections, including in Punjab.
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond.Facebook | WhatsApp +6017-335-1399 | Email: editor@asiasamachar.com | Twitter | Instagram | Obituary announcements, click here
Prayer means a request, appeal, communication or petition before God. Humans perform millions of prayers every day. All our prayers are addressed to God, and we ask for security, safety and peace of mind. Every faith has different ways to please God through prayer. Two things are fundamentally common in every prayer.
First, prayers are made to an external deity, God that is outside humanity, has supernatural powers, is omnipotent and can do anything and everything for us on demand.
Second, because God is believed to be external, all our prayers are for outer or external purposes, i.e., worldly things.
Our prayers in fact reflect our conception of God; in other words, we ask an “external” God for worldly things. Based on that conception of God, common requests in our prayers may include:
Asking for rain when there is drought;
Asking for a safe journey before we travel;
Praying for victory in our personal challenges, e.g. an election or court case;
Asking for success in a business endeavor;
Praying for a cure for a disease that we or loved ones suffer from;
Asking for a child;
Praying for academic successes for our child, e.g., university admission;
Expressing gratitude to God for everything He has given us.
Key point is that our focus in our prayers is external.
When we conceptualize God as an external Being that is omnipotent or almighty and can perform miracles in violation of the laws of nature, this leads us to believe that God can answer every prayer. This belief system is thousands of years old and has not changed until today. Even though humans have intellectually advanced so much to be able to land on the moon, our conception of God and our system of prayer has not changed.
In the age of scientific and technological advances, today’s youth no longer accepts unquestioned obedience to religious dogmas. They demand logic, reason and facts in religious discourse. Today in the age of science and advanced knowledge we find that the God we worshipped for thousands of years is failing to answer our prayers, protect us from dangers, cure sickness, stop murder of innocent people; bad people prosper while good people suffer. God even failed to protect a young girl from being raped at a place of worship. For these reasons, our faith in God today is drastically waned. There is no living connection with God. A lack of belief in the God we worshipped for years is rising. Questions are raised as to the very existence of God. The youth of today is walking away from faith because they believe God has little or no relevance in their daily lives. What is then the meaning of prayer? Who do we pray to for spiritual security and salvation? Where do we go from here? It is in this context I now discuss meaning of prayer in Gurbani.
Guru Nanak (1469—1539) in Sikh scriptures (Aad Guru Granth Sahib) says Birthee Kade Na Howaee Jan Ki Ardasਬਿਰਥੀ ਕਦੇ ਨ ਹੋਵਈ ਜਨ ਕੀ ਅਰਦਾਸਿ ॥ (SGGS, page 819), meaning the prayer of the spiritually awakened follower is always answered. God never fails a devotee. How does Nanak claim that? What is the God that Nanak prayed to and those prayers are always answered? The answer is in the concept of God in the spiritual philosophy of Guru Nanak. Concept of God by Nanak is a complete shift from the thousands year old belief system. Nanak says God is SHABAD GURU, BANI GURU meaning God is divine wisdom, knowledge, intellect, a treasure of virtues. God is embodied in the laws of nature. God is universal life energy, essence of life. God has no size, shape or color. God does not take human form. Most importantly God is not a supernatural human-like deity that is external to humanity. God is within all of us, a divine spark of enlightenment that is our true nature, our true self. (For a detailed explanation of concept of God in Gurbani see separate article). When we understand Nanak’s concept of God, the meaning of prayer completely changes. We find the true meaning of prayer. The most important point is this: prayer has nothing to do with outer or external purpose, or the material world. Prayer has everything to do with internal purpose, realizing our true nature, and experiencing a conscious transformation. The path to happiness, peace and joy is inward.
Prayer is communication, a dialogue with God that is within every one of us. Prayer is communication with my inner self, a commitment to inspire myself. It is about my commitment to spiritual awakening, finding my true nature, and who I am. It is about surrendering to God within, realizing that I had enough of this egoistic miserable life, a life full of worries, anxiety, stress, depression. It is my commitment to walk the spiritual journey. It is about connecting to my authentic self. Prayer according to Gurbani has nothing to do with outer purpose. Guru says Winn Tudh Hor Je Mangna Sirr Dukhan Kai Dukh ਵਿਣੁ ਤੁਧੁ ਹੋਰੁ ਜਿ ਮੰਗਣਾ ਸਿਰਿ ਦੁਖਾ ਕੈ ਦੁਖ ॥ (SGGS, page 958) meaning God my only prayer before you is for divine wisdom, knowledge, godly virtues and to learn to live in the present and find meaning of life. Nanak says Ek Sabad Ik Bhikhia Mangai Gian Dhian Jugat Sach Jagai ਏਕ ਸਬਦ ਇਕ ਭਿਖਿਆ ਮਾਗੈ ॥ ਗਿਆਨੁ ਧਿਆਨੁ ਜੁਗਤਿ ਸਚੁ ਜਾਗੈ ॥੪॥ (SGGS, page 223) meaning my prayer is for divine wisdom, divine knowledge that guides me to become spiritually awakened and realize my true self. Guru says the cause of our life’s pain and suffering is that we continue praying for worldly comforts, outer purpose. Our focus is outward, not inward. Nanak says Aisa Jag Dekhia Juaree Sabh Sikh Mangai Naam Bisaree ਐਸਾ ਜਗੁ ਦੇਖਿਆ ਜੂਆਰੀ ॥ ਸਭਿ ਸੁਖ ਮਾਗੈ ਨਾਮੁ ਬਿਸਾਰੀ ॥੧॥ ਰਹਾਉ ॥ (SGGS, page 222) meaning mankind is gambling its future by craving for more wealth, material comforts. Humans pray for all worldly comforts. They have forgotten to realize truth and live truthfully.
It is not that we do not have desires for worldly comforts, conveniences and business success. The research shows that these are never a source of inner peace, or lasting happiness and joy. These should not be our priorities of life. It is our fear, ignorance and superstitious beliefs that we continue praying for outer purpose, material things. We are so stuck in our belief systems that are thousands of years old and have failed us in every spiritual aspect of life, but we are not prepared to make the shift from seeking outer purpose from an external deity, to seeking inner purpose, with an inner God.
I believe that out of ignorance of basic principles of Sikhi, Sikhs have made PANTHIC prayer to be one way communication with God (SHABAD GURU). We demand from God every need of our life: God give us success in business, gift of son, cure our sickness, victory in elections and even admission of child in the university. Congregation in Gurdwara hands over a long list of demands to the priest to be conveyed to God. Sangat then feels good by listening to verse Keeta Lloriai Kamm So Har Paih Akhiai ਕੀਤਾ ਲੋੜੀਐ ਕੰਮੁ ਸੁ ਹਰਿ ਪਹਿ ਆਖੀਐ ॥ (SGGS, page 91) meaning for successful completion of any task or fulfilment of desires always pray to God. It is a serious mistake to believe that Nanak here is talking about worldly tasks. In fact Nanak says Santan Sang Nidhan Amrit Chakhiai ਸੰਤਾ ਸੰਗਿ ਨਿਧਾਨੁ ਅੰਮ੍ਰਿਤੁ ਚਾਖੀਐ ॥ (SGGS, page 92) meaning by meditating on divine wisdom, divine knowledge one becomes spiritually awakened (SACHIARA) and enjoys peace, happiness and bliss in life.
I have read two books on the subject of SIKH ARDAS (SIKH PRAYER). Both these authors wrote all about PANTHIC ARDAS, nothing about meaning of prayer according to Gurbani. I believe essence of Panthic Ardas must be same as in the Ardas according to Gurbani. This is how I read Panthic Ardas. First meditate on name of AKAL PURAKH (THE UNIVERSAL LIFE ENERGY). Second contemplate with utmost respect on ten Gurus and follow their teachings. Contemplate on divine message of ten Gurus embodied within the SUPEREME GURU, SGGS. Think about the noble deeds of those who sacrificed everything upholding the truth, shared common kitchen (WAND CHHAKIA), overlooked short comings of others, showed bravery till death. Always keep in our thoughts five holy thrones and all Gurdwaras. Pray to SATGURU for gift of SIKHI, unshorn hair, divine wisdom, unflinching faith, supreme treasure VIVEK BUDH (DIVINE INTELLECT), humility and love. Panthic Ardas is inspiration and motivation to uphold natural justice and truth. It gives one courage to sacrifice for just cause.
Sikh Nation prays every day SIKHAN NU SIKHI DAAN NAAM DAAN meaning God give us wisdom to live truthful life, life of contentment, tolerance, kindness, love, humility, peace and happiness, life guided by spiritual teachings of Gurus. However, we treat this as a one-way communication, asking an external God to grant us this state of being. This prayer is not about communicating with God that is within. We don’t take responsibility to commit to change ourselves. When the focus is not about internal conscious transformation, we witness no change in Sikh psyche and SANSKARS. As I discussed before, Nanak says Birthee Kade Na Howaee Jan Ki Ardasਬਿਰਥੀ ਕਦੇ ਨ ਹੋਵਈ ਜਨ ਕੀ ਅਰਦਾਸਿ ॥ (SGGS, page 819) meaning God answers every prayer of true devotee.
Where lies the problem? As I said our prayer is a one-way communication, it is not a commitment with God within, a commitment with myself to be SACHIARA, a person of compassion, kindness, tolerance, humility, unconditional love. As Sikhs we make a serious mistake of praying to God as if God is an external deity, sitting up in the sky, OOPARWALA. Worst of all, our prayers are for external purposes. Nanak says Sat Santokh Howai Ardas Ta Sunn Sad Bahalai Pas ਸਤੁ ਸੰਤੋਖੁ ਹੋਵੈ ਅਰਦਾਸਿ ॥ ਤਾ ਸੁਣਿ ਸਦਿ ਬਹਾਲੇ ਪਾਸਿ ॥੧॥ (SGGS, page 878) meaning God give me wisdom to realize the meaning of life, find my true self, truthful living, to live a life of contentment, unattachment to material world, form. When my prayer is about communication with God within and my commitment with myself, then my prayer will certainly be answered. My life will change. I will be at peace within me. Nanak further says Nanak Birtha Koe Na Hoe Aisee Dargah Sacha Soe ਨਾਨਕ ਬਿਰਥਾ ਕੋਇ ਨ ਹੋਇ ॥ ਐਸੀ ਦਰਗਹ ਸਾਚਾ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥ (SGGS, Page 878) meaning when we pray for divine wisdom, knowledge, godly virtues, living the will of God and we have commitment to follow through, our prayer is always answered.
When I visit Gurdwara on Sunday I commonly here this hymn Jo Mangai Thakur Apne Te Soee Soee Dewai ਜੋ ਮਾਗਹਿ ਠਾਕੁਰ ਅਪੁਨੇ ਤੇ ਸੋਈ ਸੋਈ ਦੇਵੈ ॥ (SGGS, page 681), which is interpreted to mean that upon prayer God fulfills all your worldly desires. Then there is a long list of demands from members of congregation. Focus is never on inner change, conscious transformation.
Why, as Sikhs, in our prayers do we keep demanding material things and worldly comforts instead of inner change and conscious transformation? This confusion comes from misunderstanding and misinterpretation of two hymns, one by Saint Dhanna and one by Saint Kabir in SGGS. Since content of both these hymns is similar, I will discuss here the hymn by Saint Dhanna.
Gopal Tera Arta. Jo Jan Tumaree Bhagat Karante Tin Ke Karj Swarta (Rahao). Dal Seeda Mangao Ghioo. Humra Khusee Karai Nit Jioo. Pania Chhadan Neeka. Anaj Mangao Sat See Ka. Gaoo Bhains Mangao Laweree. Ek Tazan Turee Changeree. Ghar Kee Geehan Changee. Jan Dhanna Lawai Mangee. (SGGS, page 695).
Prof. Sahib Singh has interpreted this hymn as follows: O SATGURU, GOD you are provider of this world. I am a beggar at your door. Those who sing your praise, their desires are fulfilled. I pray that all my desires are fulfilled. (RAHAO). I beg for DAL, ATTA, GHIO; I need these comforts for my daily living. I also beg for new shoes and clothing. I beg for COW, BUFFALO for milk. I also need a quality horse. I, as your devotee, beg for a beautiful wife.
In his interpretation Sahib Singh says that praying for material things and worldly comforts are not against the basic principles of SIKHI. For support of his views he quotes Guru Nanak’s hymn, Mangao Raam Te Sabh Thok. Manukh Kaoo Jachat Saram Paeeai Prabh Kai Simran Mookh, Rahao ਮਾਂਗਉ ਰਾਮ ਤੇ ਸਭਿ ਥੋਕ ॥ ਮਾਨੁਖ ਕਉ ਜਾਚਤ ਸ੍ਰਮੁ ਪਾਈਐ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਮੋਖ ॥੧॥ ਰਹਾਉ ॥ (SGGS, page 682). Prof. Sahib Singh interprets this as follows: for all my worldly needs I only pray to God because asking from humans only brings disappointment, but praying to God gets my material and worldly desires fulfilled. His interpretation goes on to mention that, on the other hand, through meditation on divine wisdom and truth I realize freedom from attachment to and slavery of material things. We should note that this verse is the central idea of the hymn. Nanak is talking about freedom from attachment and slavery of material wealth and worldly comforts. In this context it is inconceivable that Guru Nanak is praying for these things. It is a mistake to interpret THOK (PADARATH) as material things. Nanak says Naam Padarath Mann Wasia Nanak Sehaj Smaai ਨਾਮੁ ਪਦਾਰਥੁ ਮਨਿ ਵਸਿਆ ਨਾਨਕ ਸਹਜਿ ਸਮਾਇ ॥੪॥੧੯॥੫੨॥ (SGGS, page 34) meaning those who understand and internalize divine wisdom and truth enjoy inner peace and happiness in life. In SGGS, THOK and PADARATH are always used in the context of realizing divine wisdom. I understand this hymn to mean that looking for happiness from people will not work because we can’t control what others do (they may disappoint us) and because we cannot gain from others the one true means of happiness, which is divine wisdom; this can only be found by realizing God within us. We must remember that Guru Nanak’s overall message in SGGS is that the only way to have sustained happiness and joy is to live life in a detached way. We naturally have desires, but we must not condition our happiness on these desires being fulfilled. Whether our desires are fulfilled or not, we can remain joyful if we have found the divine wisdom that resides in each of us.
Contrary to Sahib Singh’s interpretation, I do not find a single hymn in SGGS where Guru Nanak prayed for material things and worldly comforts. There are many hymns, however, in SGGS that praying for outer purpose is ignorance and in fact is the cause for human pain and suffering. Let me discuss hymn by Guru Nanak that he wrote with the knowledge of hymn by Saint Dhanna. I believe Guru Nanak wrote this hymn to clarify this subject. Karta Tu Mera Jajmaan. Ek Dakhna Hao Tai Peh Mangao Deh Apna Naam ਕਰਤਾ ਤੂ ਮੇਰਾ ਜਜਮਾਨੁ ॥ ਇਕ ਦਖਿਣਾ ਹਉ ਤੈ ਪਹਿ ਮਾਗਉ ਦੇਹਿ ਆਪਣਾ ਨਾਮੁ ॥੧॥ ਰਹਾਉ ॥ (RAHAO SGGS, page 1329). Guru Nanak uses metaphor to explain his philosophy. To provide context for this hymn, we must know that in Guru’s time a devotee was referred to as JAJMAAN. When a Brahman visited a devotee’s house to perform blessing, the devotee (JAJMAAN) offered DHAN, ATTA (KANAK), CHAWAL, DHUD, GHIO, KAPRA ETC to the Brahmin. Nanak in this hymn is metaphorically calling God, SATGURU his JAJMAAN. However, instead of asking for material things from his JAJMAAN, Nanak asks for spiritual awakening, while using the material things that devotees offered to the Brahmin as metaphors for divine wisdom, virtues, and contentment. Guru Nanak replaces the outward focus on material things to a focus on one’s inner world.
In this verse Nanak is saying my SATGURU, GOD you are enlightener of my consciousness. I pray for gift of divine wisdom, divine knowledge, godly virtues and spiritual awakening.
Jat Sat Chawal Daya Kanak Kar Prapat Patee Dhan ਜਤੁ ਸਤੁ ਚਾਵਲ ਦਇਆ ਕਣਕ ਕਰਿ ਪ੍ਰਾਪਤਿ ਪਾਤੀ ਧਾਨੁ ॥ (SGGS, page 1329), meaning God you are my JAJMAAN give me gift of moral character, truthful living and purity of thoughts, this is CHAWAL for me. God, I pray for compassion, kindness and concern for others; this is ATTA, KANAK for me.
Dudh Karam Santokh Ghio Kar Aisa Mangao Daan ਦੂਧੁ ਕਰਮੁ ਸੰਤੋਖੁ ਘੀਉ ਕਰਿ ਐਸਾ ਮਾਂਗਉ ਦਾਨੁ ॥੩॥ (SGGS, page 1329) God I pray for gift of contentment, so that I may perform righteous and good deeds in life. This is DHUD ( MILK) and GHIO ( BUTTER) for me.
Khima Dheeraj Kar Gaoo Laweree Sahje Bachhra Gheer Peeai ਖਿਮਾ ਧੀਰਜੁ ਕਰਿ ਗਊ ਲਵੇਰੀ ਸਹਜੇ ਬਛਰਾ ਖੀਰੁ ਪੀਐ ॥ (SGGS page 1329) meaning God, I pray for inner tolerance and patience in life. This is GAOO (MILKING COW) for me. The inner peace and happiness I enjoy is DUDH (MILK) for me.
Sifat Saram Ka Kapra Mangao Har Gunn Nanak Rawat Rahai ਸਿਫਤਿ ਸਰਮ ਕਾ ਕਪੜਾ ਮਾਂਗਉ ਹਰਿ ਗੁਣ ਨਾਨਕ ਰਵਤੁ ਰਹੈ ॥੪॥੭॥ (SGGS page 1329) meaning Nanak says to be able to meditate on truth every day in life is new KAPRA (CLOTHING) FOR ME.
It is not coincidence that Guru Nanak used the language of hymns by Saints Dhanna and Kabir. Guru Nanak had these hymns with him. There are many other places where Gurus have clarified the meaning of hymns by Saints in SGGS.
When as Sikhs we begin to understand the true meaning of Gurbani and concept of God in Nanakian Philosophy, the meaning of prayer completely changes. We no longer pray for outer purpose, material things before an external SUPERNATURAL DEITY. We begin to pray before SHABAD GURU, BANI GURU for divine wisdom, godly virtues and living the HUKAM, WILL OF GOD. Our focus completely changes from external to internal.
Harbans Singh Kandola. Born in Ludhiana, Punjab, he read Ph.D. in Agriculture from Punjab Agriculture University in 1972. He moved to Canada in 1973 and retired as a senior bank manager in 2005. He reads Gurbani passionately to understand its spiritual message and how it matters in his daily life. He poured over Prof Sahib Singh’s ‘Sri Guru Granth Sahib Darpan’ (SGGS translation) over five years, preparing for himself a complete set of notes. In the past two decades, Harbans has engaged in Gurbani discussion on radio and television (go here and here), as well as newspapers and the Sikh Bulletin. He believes that we now have the literature reflecting the true and real message of Gurbani which has to be presented to Sikhs and non-Sikhs. This article is from his unpublished book ‘Renaissance of Sikhi’.
* This is the opinion of the writer, organisation or publication and does not necessarily represent the views of Asia Samachar.
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond.Facebook | WhatsApp +6017-335-1399 | Email: editor@asiasamachar.com | Twitter | Instagram | Obituary announcements, click here
| Entry: 15 Feb 2022; Updated: 21 Feb 2022 | Source: Family
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond.Facebook | WhatsApp +6017-335-1399 | Email: editor@asiasamachar.com | Twitter | Instagram | Obituary announcements, click here |
