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Guru Arjan: A legacy of compassion, courage and spiritual sovereignty

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By Dr. Devinder Pal Singh Opinion |

The life and martyrdom of Guru Arjan Sahib, the fifth Sikh Guru, stand as a timeless beacon of spiritual integrity, moral courage, and universal love. Born in 1563 and ascending to the position of Guru in 1581, Guru Arjan was not only a profound spiritual guide but also a visionary builder of Sikh institutions. His contributions, both spiritual and social, as well as his literary and political achievements, are deeply woven into the fabric of Sikh identity. Yet, it is his supreme sacrifice in 1606 that crowns his legacy, offering humanity unparalleled lessons in resilience, justice, and divine surrender.

1. The Power of Spiritual Inclusiveness

One of Guru Arjan’s most groundbreaking contributions was the compilation of the Adi Granth, the first authorized scripture of Sikhism, which later evolved into the Guru Granth Sahib. This holy text not only included the Sikh Gurus’ hymns but also incorporated the spiritual poetry of Hindu bhagats and Muslim saints, such as Kabir, Farid, Namdev and Ravidas.

Guru Arjan taught the world that the Divine speaks in many tongues and wears many robes. In an era marked by religious divisions, his inclusivity was revolutionary. He reminded us that truth is not the monopoly of any single tradition, and that unity can be achieved not through conversion, but through recognition of divine essence in all. He emphasized:  

ਏਕੁ ਪਿਤਾ ਏਕਸ ਕੇ ਹਮ ਬਾਰਿਕ…. ॥

Ek pita ekas ke ham barik, tu mera Gur haa-ee.

God is the one universal Parent of all creation, and all beings are His children. (M.5, SGGs, p. 611)

2. Service through Institutions: A Vision for Humanity

Guru Arjan established the city of Amritsar as a central Sikh place of worship. He constructed the Harimandar Sahib (Golden Temple), deliberately placing its doors on all four sides, symbolizing openness to all people, regardless of caste, creed, or background.

 ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣ ਸੂਦ ਵੈਸ ਉਪਦੇਸੁ ਚਹੁ ਵਰਨਾ ਕਉ ਸਾਝਾ ॥

Khatri Brāhmaṇ Sood Vais updes chahu varṇā kau sāñjhā.

The spiritual teaching is shared and common to all four castes – Kshatriyas, Brahmins, Shudras, and Vaishyas. (M.5, SGGS, p. 747)

This verse remains of immense importance today, as it challenges social divisions and promotes inclusive spiritual communities. It also reminds us that truth, love, and divinity are not bound by man-made categories. Thus, Guru Arjan emphasized that religious and social institutions must embody humility, hospitality, and harmony. The Harmandir Sahib remains a living monument to these values, where millions partake in langar (community kitchen) every year, seated together without discrimination. His vision speaks to modern societies that struggle with inequality and exclusion.

3. Fearlessness in the Face of Tyranny

Guru Arjan’s martyrdom marks a pivotal moment in Sikh history. Under the rule of Mughal Emperor Jahangir, who sought to suppress the growing influence of Sikhism and impose orthodoxy, he was subjected to horrific torture; sitting on a hot iron plate while burning sand was poured over him. Despite this unimaginable suffering, Guru Arjan maintained complete inner peace and recited: 

ਤੇਰਾ ਕੀਆ ਮੀਠਾ ਲਾਗੈ ॥

Tera kee-aa meeThaa laagai.

Sweet is Thy Will, O Lord. (M.5, SGGS, p. 394)

Guru Arjan did not resist with weapons but chose spiritual defiance, a surrender not to oppression, but to God’s Will (Hukam). His martyrdom was not a defeat but a triumph of the human spirit. He taught that true courage is not in vengeance but in upholding truth with love and grace, even unto death.

4. Equanimity in Suffering: The Path of the Saint-Warrior

Guru Arjan’s composed acceptance of torture illustrates a level of spiritual equanimity rarely witnessed in human history. While his physical body suffered, his soul remained unaffected. His sacrifice laid the foundation for the saint-soldier (sant-sipahi) ethos, which was later formalized by Guru Gobind Singh, the tenth Sikh Guru.

Guru Ji’s example teaches us to embrace life’s trials without becoming bitter or broken. In a world where many seek justice through retaliation, Guru Ji calls us to a higher path, responding with truth, not hatred; with firmness, not violence.

5. Living for Others: Compassion and Humility in Action

Throughout his life, Guru Arjan served the downtrodden, uplifted the marginalized, and spread a message of love. He emphasized Naam Simran (meditative remembrance of God), and seva (selfless service). 

ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ॥

Mil saadhsangat bhaj keval naam.

Join the company of the holy and meditate only on the Naam (God’s Name). (M. 5, SGGS, p. 12)

 The above quote is an invitation and a command. It urges the seeker to seek uplifting company and fix their mind solely on the Divine Name for true spiritual awakening.

ਸੇਵਾ ਕਰਤ ਹੋਇ ਨਿਹਕਾਮੀ ॥
Sévaa karaṫ ho▫é nihkaamee.
One who performs selfless service, without thought of reward. (M.5, SGGS, p. 286)

The above verse is a profound teaching, reminding us that the highest form of service is one done without ego or expectation. Such service is not just helpful to others; it liberates the soul, refines the character, and brings one closer to the Divine.

Guru Ji did not rule from a throne of command, but from the hearts of the people. He worked with the farmers, broke bread with the poor, and poured himself into the welfare of the community. In modern times, when leadership is often synonymous with power, Guru Ji exemplifies that servant-leadership is the highest form of governance.

6. Divine Will and Contentment (Bhana and Contentment)

In the face of torture and death, Guru Arjan accepted God’s Will with utter serenity. His words: 

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸੋ ਭਲਾ ਸਚੁ ਤੇਰਾ ਭਾਣਾ ॥
Jo ṫuḋʰ bʰaavæ so bʰalaa sach ṫéraa bʰaaṇaa.
Whatever pleases You is good; True is the Pleasure of Your Will. (M. 5, SGGS, p. 318)

This verse reflects the Sikh doctrine of Bhana (Divine Will) and the spirit of acceptance, characterized by patience and contentment. It teaches radical acceptance, that the universe unfolds not randomly, but according to a divine logic that transcends human understanding. Guru Arjan emphasized that suffering is not the end but a spiritual opportunity. Rather than seeking escape, he embraced every moment as a sacred offering. He reminds us that inner peace is not the absence of pain, but the presence of divine trust. Even in adversity, a soul anchored in faith can shine like a flame undeterred by the winds.

7. Martyrdom as a Call to Justice, Not Revenge

Guru Arjan’s martyrdom did not spark calls for vengeance but became a turning point for self-defence and organized resistance. It awakened the Sikh community to protect the oppressed and stand up against injustice, yet always within the moral framework of righteousness. He articulated: 

ਤਉ ਕੜੀਐ ਜੇ ਅਨਿਆਇ ਕੋ ਮਰਤਾ ॥
Ṫa▫o kaṛee▫æ jé ani▫aa▫é ko marṫaa.
We should feel sad if someone dies due to injustice. (M. 5, SGGS, p. 1140)

This verse teaches a profound ethical principle that punishment or condemnation is only justified when someone has suffered unjustly, especially resulting in death. It criticizes blind judgment, false blame, and punishment without cause.

In contrast to the cycles of violence seen in human history, Guru Arjan’s legacy teaches spiritual activism, resisting evil without becoming evil, and standing up without stooping to low levels. His martyrdom lit the flame that would one day inspire the Khalsa to rise, not for domination, but for dharam yudh, a righteous battle for truth and dignity.

8. A Living Martyrdom: Dying Daily for the Higher Cause

Guru Arjan’s life itself was a daily martyrdom, not just his death. Every act of his life, whether compiling scripture, feeding the poor, or enduring suffering, was an act of divine surrender and service.

To live with integrity, love, and unwavering commitment to truth, even when inconvenient, is a form of martyrdom the world desperately needs. In today’s world of compromise and comfort, Guru calls us to live bravely, love fully, and serve humbly.

Conclusion: A Light that Never Dims

Guru Arjan’s life and martyrdom are not relics of the past but living lessons for the present and future. He was not merely a historical figure, but a spiritual exemplar for all of humanity. His teachings challenge us to rise above narrowness, to embrace suffering with dignity, and to walk the path of love in a world torn apart by hatred.

In a single life, Guru Ji blended poetry with power, humility with heroism, and sacrifice with spiritual sovereignty. He gave humanity not just a scripture or a shrine, but a way of life.

As his words still echo through the Guru Granth Sahib:

ਜਿਸ ਕੇ ਸਿਰ ਊਪਰਿ ਤੂੰ ਸੁਆਮੀ ਸੋ ਦੁਖੁ ਕੈਸਾ ਪਾਵੈ ॥

Jis ké sir oopar ṫooⁿ su▫aamee so ḋukʰ kæsaa paavæ.
One who has You, O Lord, as their protector, how can they suffer? (M.5, SGGS, p. 749)This verse beautifully expresses the complete trust and spiritual security one feels in the presence of Divine guidance and protection. It invites a shift from fear to faith, from anxiety to assurance, by remembering that if the Divine walks with you, you walk in strength. Thus, Guru Arjan’s life is not just to be remembered, it is to be lived

Dr. D. P. Singh, M.Sc., Ph.D. is Director, Center for Understanding Sikhism, Mississauga, Ontario, Canada. He is a physicist by training, a teacher by profession and a writer by choice. He specializes in writing on Science, Religion and Environmental topics. Currently, he is working as Director, CanBridge Learning & Educational Consultant to various educational institutions in Canada. Email: drdpsn@gmail.com

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ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, FacebookTwitter, 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

Zamil Steel taps Malkit Singh as country manager for Malaysia

Zamil Steel Buildings Vietnam Co Ltd appoints Malkit Singh as country manager for Malaysia

By Asia Samachar | Malaysia |

Zamil Steel Buildings Vietnam Co Ltd has appointed Malkit Singh as the country manager for Malaysia.

He has been tasked to oversee Zamil Steel’s operations in Malaysia, including market development and client relationship management, as well as pursue new business opportunities to expand Zamil Steel’s client base.

Malkit, a football enthusiat, is also involved in activities of Gurdwara Sahib Rasa, a small gurdwara in the Malaysian state of Selangor.

Prior to this, Malkit was a manager at the Malaysian outfit of Poratha Corp which is involved in mechanical engineering, construction and maintenance works for oil and gas as well as power generation sectors, accordiong to his personal LinkedIn profile.

Zamil Steel Vietnam specialises in the design, fabrication and supply of pre-engineered steel buildings and steel structures for industrial, commercial and infrastructure projects across Vietnam and internationally.

“Malkit’s proven leadership and profound knowledge of the Malaysian market will be instrumental as we
look to deepen our commitment to our Malaysian clients and partners,” Zamil Steel Vietnam general
director Swain Ajaya Kumar said in a statement picked up by a Malaysian newspaper.

Zamil Steel Vietnam, a subsidiary of the renowned Saudi Arabian steel structure manufacturer Zamil Steel Holding Company, is wholly owned by Zamil Industrial Investment Company (ZIIC), headquartered in Dammam, Saudi Arabia.

Its factory in Dammam 1st Industrial City stands as the world’s largest single facility dedicated to manufacturing pre-engineered steel buildings, the company said on its website.

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ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, FacebookTwitter, 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

Let the gurdwara be, Supreme Court tells Delhi Waqf board

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The Shadara, Delhi, gurdwara property contested by Delhi Waqf Board

By Asia Samachar | India |

A gurdwara in Delhi will continue to function as it is when India’s highest court dismissed a claim by Delhi Waqf Board that the property had been designated as a waqf property.

On July 4, the Supreme Court dismissed the board’s claim, pointing out that a gurdwara was already functioning there, reported the Express News Service.

The petition was filed challenging a 2010 order of the Delhi High Court that held that the property in east Delhi’s Shahdara was being used as a gurdwara since 1947 and the Waqf board could not establish it to be a “waqf property”, according to the report.

The Delhi Waqf Board is a statutory body of the Government of Delhi, initially appointed under the Indian Wakf Act 1954; now the Waqf Act 1995.

It exercises control over Islamic mosques, dargahs, mausoleums, khankahs, madrasas, hospitals, and any other Islamic waqfs. The primary function of the Waqf Board is to ensure its properties and revenue are appropriately managed and used. The board manages, regulates, and protects the waqf properties by constituting district committees, Tehsil committees, and committees for the individual institutions, according to its website.

The Ministry of Minority Affairs estimates the total value of immovable waqf assets at US$14.22 billion, spread out across 30 states and Union Territories.

ENS reported that the counsel appearing for the board said it had filed a suit for possession against the defendant Hira Singh, now deceased. The plea claimed that the property in dispute, i.e., a mosque at Oldenpur Village, Shahadra, is waqf property and has been used as a waqf since time immemorial.

Justices Sanjay Karol, who sat together with S C Sharma, said, “not some kind of, (but) a proper functioning gurdwara. Once there is a gurdwara, let it be. A religious structure is already functioning there. You should yourself relinquish that claim, you see.”

Opposing the board’s claim over the property, defendant Hira Singh had contended that it is not a waqf property and that the owner, Mohd Ahsaan, had sold it to him in 1953. He said the premises in dispute was being used as a gurdwara, the report added.

The bench said the evidence shows that the gurdwara at Shahdara has been functioning at the suit property since 1947.

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ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, FacebookTwitter, 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

Prominent architect Jasmeet Pal Singh joins APU

Jasmeet Pal Singh Sidhu: Professor of Practice and Head of its School of Architecture and Built Environment at APU

By Asia Samachar | Malaysia |

Prominent Malaysian architect Jasmeet Pal Singh Sidhu has been appointed by the Asia Pacific University of Technology and Innovation (APU) as a Professor of Practice and Head of its School of Architecture and Built Environment.

As Head of School and a member of APU’s Senior Academic Management Team, Ar. Jasmeet Pal will oversee curriculum development and manager the School of Architecture, ensuring high academic standards and aligning programmes with industry trends, sustainability and digital innovation.

Jasmeet is a highly accomplished architect with over 38 years of post-graduate experience spanning Malaysia, Australia, China, and India.

He holds a Bachelor of Architecture from the University of Newcastle, Australia and a Master of Design Computing from the University of Sydney, Australia.

As the former Chairman of the Architectural Examinations Council, Board of Architects Malaysia (MPSM, LAM), and a licensed Professional Architect and Interior Designer registered with LAM, he has played a pivotal role in shaping the architectural landscape across various sectors.

His notable architectural projects in Malaysia include, among others the Kuala Lumpur International Airport (KLIA), Mid Valley City and Sungai Buloh Hospital.

His expertise extends beyond design to encompass project management, IT applications, industry standards, ISO compliance, teaching and writing alongside professional development.

His commitment to industry development is reflected in his extensive professional affiliations having held key positions in organisations including Lembaga Arkitek Malaysia (LAM), Association of Consulting Architects Malaysia (ACA:M), Pertubuhan Akitek Malaysia (PAM), Construction Industry Development Board (CIDB), Interior Designers Institute of Malaysia (IPDM) and Balai Ikhtisas Malaysia (BIM).

Beyond practice, Jasmeet has a keen interest in architectural writing, publishing and knowledge dissemination.

Since 2012, he has been the publisher and editor of Designscape, a free online design magazine featuring projects from around the world. Jasmeet is also a very active community within the Sikh Community, particularly in Kampung Pandan, Kuala Lumpur.

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ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, FacebookTwitter, 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

1984: When Darbar Sahib became enemy territory

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Sikh Reference Library in the Darbar Sahib complex, Amritsar

By Gurmukh Singh | Opinion |

Key events in the history of nations do not happen in isolation. Traumatic episodes like Ghalughara III, 1984, were the result of earlier history and history is decided by such episodes. The future direction of a theo-political entity like the Khalsa Panth is decided and guided by such events.

However, the tendency is to look at such episodes in isolation. Much time and print space is given to personal eye-witness accounts, analysis and views about what happened during and immediately before or after an episode like the invasion of Darbar Sahib by the Indian Army. The blame-game is played according to personal experience and motivations. Lead players are seen as heroes or villains. The real root causes going back in history are missed out.

That difference in approach divides Sikh journalists, historians, scholars, politicians and ordinary people. For similar reasons, different interests and approaches divide the affluent business community Sikhs who differ from the average grassroots Sikh activists about the reasons for Ghalughara 1984. The business Sikhs prefers to be much more pragmatic and conciliatory regarding future direction of the Panth than the latter who point to the historical trend since 1947. Sikh Indians and many diaspora Sikhs differ regarding the Sikh right to self-determination as a distinct people.

FOR MORE STORIES ON 1984, GO HERE

For the Sikhs, an essential part of the broad historical trend in their post 1947 struggle is their pre-condition to be treated as a distinct political entity as evidenced by their ideology, culture and history. Following the partition of the Indian subcontinent they chose, or were forced to choose by Sikh demographics, to remain with the Republic of India in 1947.

Certain promises were made by the leaders of Brahmanic Hinduism which dominated the Indian National Congress Party. Akali Party leaders accepted the assurances in good faith. However, the UK Parliamentary debates of the time show that British politicians knew what lay ahead for the Sikhs. They foresaw that the Sikh future was insecure and expressed much regret in the Parliament.

Ghalughara III was waiting to happen when we follow the treatment of the Sikhs by those in power in Delhi from 1947. Brahmanic Hinduism gained political power and resumed the ideological war with the egalitarian Khalsa Panth. Within an year, Panjab was betrayed and discriminated against on the Panjabi language issue. Simple and just Sikh demands from the start of the Panjabi Suba agitation, were continually rejected and the Sikh case became a running sore. Prime Minister Indira Gandhi had her own grudge against the Sikhs who opposed her bid to become an authoritarian ruler of India. Regardless of who the lead personalities were, Ghalughara III was the outcome of differential treatment of Panjab and the Sikhs since 1947.

It started with the invasion of Darbar Sahib and the siege of Panjab by the Indian Army from June 1984. It continued with the massacre of Sikhs in Delhi and nationwide in November 1984 and the extra-judicial killings of young Sikhs in Panjab for the next 10 years. It was not just Darbar Sahib but the whole of Panjab State which was treated as enemy territory by the Indian Army, as directed by Delhi administration.

Forty-one years after Ghalughara III, the global existential objective for the Sikhs is Sikhi activism which promotes Sikh image and egalitarian values at all levels.

Gurmukh Singh OBE, a retired UK senior civil servant, chairs the Advisory Board of The Sikh Missionary Society UK. Email: sewauk2005@yahoo.co.uk. Click here for more details on the author. The article first appeared at Panjab Times, UK

* This is the opinion of the writer, organisation or publication and does not necessarily represent the views of Asia Samachar.

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ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, FacebookTwitter, 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

Sukhvinder Singh (Robin Singh) (1974 – 2025), Bandar Sri Damansara

Sukhvinder Singh (Robin Singh)

6.12.1974 – 5.6.2025

Bandar Sri Damansara / Staff of Kuala Lumpur Convention Centre

Parents: Late Kieran Singh and Late Gurmit Kaur (Sita)

Leaving Behind:
Brother: Savinder Singh
Sister: Kulwant Kaur Spouse Parvinder Kumar

LAST RITES
6 June 2025, Friday
10.00am: Wake at Gurdwara Sahib Sentul, KL
12.15pm : Cortege leaves for Shamshan Bhoomi, Jalan Loke Yew Crematorium, KL
1.00pm onwards: Last respect
3.00pm: Saskaar (cremation)

PATH DA BHOG
14 June 2025, Saturday
5pm to 7pm
Gurdwara Sahib Sentul

For more details, please contact

Reymen 012 276 6284
Taran 012 642 0404
Harpreet 016 275 8681

Link to posting at Facebook and Instagram

| Entry: 5 June 2025 | Source: Family

ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, FacebookTwitter, 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 Last Queen: A courageous woman ignored by history

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Bhupinder Singh interviews Chitra Divakaruni, author of The Last Queen

By Bhupinder ‘Bo’ Singh | Interview |

“I was truly moved by her expression—this was a woman who had lived courageously and suffered—and yet had been largely ignored by history. I wanted everyone to know her story.”

Those were the thoughts that rushed through the minds of Chitra Banerjee Divakaruni, an award-winning author of 18 books, when she saw a potrait of Jindan Kaur, who went on to become Maharaja Ranjit Singh’s youngest and last queen.

She captured her story in a 372-page novel Last Queen which was published in 2021.

Maharani Jindan became regent when her son Dalip, barely six years old, unexpectedly inherited the throne. Sharp-eyed, stubborn, passionate, and dedicated to protecting her son’s heritage, Jindan distrusted the British and fought hard to keep them from annexing Punjab.

Divakaruni teaches Creative Writing at the University of Houston, where she is a Professor in the English Department.

Her newest novel, Independence, has won a 2024 American Book Award. This is Divakaruni’s second American Book Award. She received the first one in 1997 for her collection of stories, Arranged Marriage.

In an interview in Houston, US, where Chitra is settled, she talked about the book which also beautifully described how Jindan captured the heart of the Lion of Punjab, who was 40 years older to her.

EXCERPTS FROM THE INTERVIEW

Q: You wrote the book The Last Queen during the Covid lockdown when everyone was confined indoors? How did you manage to carry out the research for the book?

I was lucky because through my university (University of Houston, where I teach) I was able to access their interlibrary loan system, and I was able to have many books sent to me. In addition, I accessed historical paintings and photographs that gave me a very good and accurate pictorial sense of life in Lahore Qila as well as in Maharaja Ranjit Singh’s court.

Q: I have heard about how you got attracted to the life of Rani Jindan, the main protagonist of your book. Could you share the details again?

I saw her image, the painting that I requested (and the publisher agreed) to be made into the cover of the Indian edition of Last Queen, at a Literature Festival in India. I was truly moved by her expression—this was a woman who had lived courageously and suffered—and yet had been largely ignored by history. I wanted everyone to know her story.

Q: The first chapter of the book is titled Guavas, where you have woven a very intimate look at childhood pranks. Considering so little written information is available on Rani’s early life, how did you conceive it?

Having done my research, I knew that she grew up poor, and I knew the information about her family, including a father who was rarely there. I knew her love for her brother. I knew how her character would be when she grew up. I imagined the rest.

Q: You grew up in Kolkata, and later moved to the USA, where you are settled now. So, how did you get exposure to the Sikh ethos that you have beautifully conveyed in the book?

I have several Sikh friends, including women I went to college with. I thus have great respect and fondness for the ethos. I researched more (especially Guru Nanak ji) in depth when I wrote this book.

Chitra Divakaruni, author of The Last Queen

Q: Did you ever get a chance to visit the places that find detailed coverage in the book? Examples: Spence Hotel-Kolkata, Dehra Sahib and Lahore Fort – Lahore, Nasik, Banaras, and Kathmandu etc.

Except for Kolkata, where I visited the street where Spence Hotel was located, I did not. At first I was disappointed (it was Covid time — I could not travel). Then I realized it was a good thing. Those places have changed. I was able to feel the authentic older atmosphere better through the photographs and paintings.

Q: Can you share your thoughts and emotions that gave birth to such a vivid description of Maharaja’s eyes (Page 58), knowing that he was blind on his left eye?

I am not sure I can explain it. I felt a lot for Maharaja Ranjit Singh. He was so brave. He had had to overcome so many obstacles and tragedies. He was a great hero, but also very genuine, a truly devoted Sikh. So much to admire—but also to sympathize with.

Q: Please share your feelings on how in Chapter 9, you have very beautifully described how Jindan captured the heart of the Lion of Punjab, who was 40 years older to her?

That was one of my favorite parts to write, their love story. I was charmed by it, and by her intelligence and naturalness to which he responds. The scene points to both of their greatness. He could have asked her to be his concubine, but he respected her too much for that—so she becomes his last—and final—wife.

Q: Your intimate portrayal of Rani Jinadan’s wedding to Maharaja Ranjit Singh is mesmerizing. Have you ever had a privy of attending Anand Karaj wedding to paint such an eloquent portrait?

I have Sikh friends, so I have been fortunate to attend Anand Karaj. I also researched it as it would have been if done in a home.

Q: After the Maharaja’s death the empire was engulfed in a ruinous intrigue, with deaths of the successors in quick succession, how did it contribute to the downfall of the empire?

What really brought the great Sikh empire down (and this is the tragedy of all the great Indian kingdoms of the time) was infighting, greed among courtiers, treachery towards Rani Jindan, intrigue with the British, who promised power to the courtiers. They were so easily fooled by the British—in spite of Maharajah Ranjit Singh’s warning to his court before he died. It made me very sad.

Q: Reading the chapter titled Treachery and about the role of Lal Singh, Rani’s amour turned traitor felt that a lot remains unsaid. What are your thoughts about it?

As I mentioned before, there was so much treachery all around Maharani Jindan. But I wanted to evoke the moment where she chose the good of her son and the kingdom over her own personal happiness. She could have eloped with Lal Singh and led a quiet, happy life. But she chose to embrace her queenly responsibility instead. She does make mistakes, especially in terms of battle strategy—but they come from a pure heart.

Q: I found the Rani’s call to the nation on Page 267; “I am Rani Jindan, mother of Maharaja Dalip Singh, ——” very soul stirring and powerful. Please share your feelings about it.

I loved that moment—and it is true. It was so brave of her to go out to the army and ask for their help. The Khalsa Army loved her for her courage, and she loved them—until the end. Sometimes they fought and did not see eye to eye. (She was very stubborn, and so were they! They wanted to choose who she would marry if she did remarry. She would not accept that!)

Q: Then on the last Page 346, when Dalip Singh steps into River Godavari to immerse ashes of Rani, he utters, “I will never forget what you taught me.” were very poignant and uplifting. How could you pack such emotive power into those few words?

As a mother, I had felt Jindan’s love for her son. He was her final act of rebellion was that she wanted him to know and be proud of who he was, Maharajah of Punjab, and not who the British court wanted to reduce him to—Queen Victoria’s “Black Prince.” I think he realized how she had given up life in India –a huge sacrifice–and chosen exile for this reason. So, I expressed his appreciation of that love.

Q: Again, on Page 351, with these words “even though he feels a bit like an imposter”; you again take it to new heights. What were your feelings?

I wanted to show how Jindan really won over the British in the end—a moral victory. Her son goes back to practicing the Sikh Religion, and he will fight the British for the rest of his life. His story after her death is tragic but noble. I wanted to show the beginnings of that transformation.

Bhupinder ‘Bo’ Singh, Houston. Born in Bhamo, Myanmar, he now lives in Houston, US, where he runs a manufacturing company formed with his son. A mechanical engineer by training, he has authored a number of books, including Connecting with the Master – A collection of essays on topics related to Sikhism (2006) and In Bully’s Eyes – An Illustrated Children’s book on Bullying (2019).

RELATED STORY:

Human rights lawyer HS Phoolka speaks about 1984, cover-ups and Sikh leadership (Asia Samachar, 1 March 2025)

ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, FacebookTwitter, 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

Shah Alam, Klang and Setia City power up Vaisakhi hockey

Setia City Darbar emerged champions for the Under-18 category at Vaisakhi 2025 Hockey Tournament in April 2025

By Asia Samachar | Malaysia |

Meet the Setia City Darbar team that emerged champions for the Under-18 category of a recent hockey tournament organised to celebrate Vaiskahi 2025.

In April, Gurdwara Sahib Guru Nanak Shah Alam, Gurdwara Sahib Klang and Setia City Darbar hosted the Vaisakhi 2025 Hockey Tournament.

It turned out to be a vibrant celebration of sportsmanship, community and talent. It saw a good turnout, drawing teams and supporters from across the region, showcasing a blend of experienced players and promising young talent.

The competition featured three categories – Under-12, Under-18, and Open – and each match was packed with energy, determination and skill.

Here are the winning teams.

Under-12: Gurdwara Sahib Klang (champion) and Gurdwara Sahib Putrajaya (2nd Runner-Up)

Under-18: Setia City Darbar (champion) and Gurdwara Sahib Kampung Pandan (2nd Runner-Up)

Open Category: Gurdwara Sahib Shah Alam (champion) and Gurdwara Sahib Klang A (2nd Runner-Up).

For more photos, go to Asia Samachar Facebook and Instagram.

ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, FacebookTwitter, 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

Mata Serjit Kaur (1933 – 2025), Ipoh

SERJIT KAUR D/O PAK SINGH

(1933 – 2025)

The family of Serjit Kaur (Village: Joga; District: Mansa, Punjab) is deeply saddened to inform that she passed away peacefully on 4th June 2025

Husband: Late Hajura Singh

Children / Spouse:
Kulwan singh / Late Karamjit Kaur
Late Kaldip Singh
Late Atma Singh / Balvinder Kaur
Malkiat Kaur/ Late Francis
Late Nirmal Singh
Amarjit Singh / Cathirine Susan

Also lovingly remembered by grandchildren and great grandchildren.

PATH DA BHOG

15th June 2025, Sunday, 10am – 12pm
Gurdwara Sahib Buntong
(Jalan Bombay, Buntong, 30100, Ipoh, Perak)

Contact:
Kulwan Singh 012 501 3042
Malkiat Kaur 017 551 8127
Amarjit Singh 012 496 7263

“Waheguruji saw you getting tired after a long and tough battle
So he unwrapped his arms around you and whispered “come to me.”
With tearful eyes we saw you fade away
Although we love you dearly, we couldn’t make you stay.
Dear Maa, we owe you our life. The time, energy and resources you sacrifice on us to mould our future shall never be forgotten. We cherish the moments we had with you and find comfort in knowing that you are always with us in spirit.”

Link to posting at Facebook and Instagram; Updated: Facebook and Instagram

| Entry: 4 June 2025; Updated: 8 June 2025 | Source: Family

ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, FacebookTwitter, 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

Smt. Amar Asha Nandrajog (1956 – 2025)

SMT. AMAR ASHA NANDRAJOG

(Beloved wife of Nirmal Kumar Nandrajog
& doting mother of Beena Nandrajog Wood and Ram Lakhan Nandrajog)

(1956 – 2025)

Passed away peacefully on 3rd June 2025.

The family residence is at 2, Jalan 10/6A, 46000, Petaling Jaya.

The cortege will leave for the crematorium at 1.00pm on Wednesday, the 4th of June 2025.

The Wake, Final Rites & the Funeral will be at Shamshan Bhoomi, Jalan Loke Yew, Kuala Lumpur on Wednesday, the 4th of June 2025 from 2.30pm onwards.

She is deeply missed, loved and will be forever cherished by her loving husband and:

Children

  • Beena Nandrajog Wood & Adrian Wood
  • Ram Lakhan Nandrajog & Sandeep Kaur Pannu

Grandchildren

  • Anaiya Wood
  • Braiden Wood

Brothers, sisters, nephews, nieces, in-laws, relatives and friends.

“Asha was kind and gentle but protected her own like a lionness. She brought joy to everyone who crossed her path and helped those she never even knew. Today she returns to the Lotus feet of Bhagwanji and leaves a remarkable legacy behind.”

For more information, please contact:
Ram Nandrajog – 011 2383 3359
Raj Sarna – 012 399 4545
Sandeep Kaur Pannu – 010 231 2908

The family requests no chaddars please.

If you are visiting the residence, please park in the open car park near Satellite Restaurant.

Thank you.

Link to posting at Facebook and Instagram

| Entry: 3 June 2025 | Source: Family

ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, FacebookTwitter, 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