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The
Sikh Courier
INTERNATIONAL
BI-ANNUALLY
First Published October 1960
Volume 66
68
Volume
WINTER-AUTUMN
2015
Autumn-Winter
2014
No.:
No:
118120
CONTENTS
1. GURU NANAK’S VISION OF GOOD GOVERNANCE
ANCHORING
THEDepartment
SIKH PAST
ON THE
FRENCH
RIVIERA
1. Arvinder
Singh, Head,
of Political
Science,
Ramgarhia
College, Phagwara..................5
Dr Nikky Gurinder Kaur Singh ................................................................................................ 5
2.2. Dr.
Manmohan
Singh
- His times
as Prime Minister
of India
SIKH
NAMES AND
SURNAMESPRINCIPALS
AND PRACTICES
Dr.
SukhbirSingh
SinghSacha
Kapoor
OBE, D Litt, Ph.D. M.A. (Law), M.Com, FCMA, FCCA,
Gurinder
............................................................................................................
11
CGMA Vice Chancellor World Sikh University London....................................................................13
3.
GURU NANAK IN MADHYA PRADESH
Dr (Col) Dalvinder Singh Grewal ................................................................................. 13
3. Idea of Multiverse in Cosmology-Gurbani leads Science
4.
Manjit Singh Asisstant Professor, Govt. College of Education, Faridkot...........................................21
THE MAGNETISM OF KEY WORDS LIKE SAT
( siq, squ, sq); Gyani, Gurmukh, Brahmgyani
Dr J K Sirha .......................................................................................................................... 17
4.TAKHTS, JATHEDARS, AND LEGAL PROVISIONS
5.
Kashmir Singh, Professor of Law, Guru Nanak Dev University, Amritsar, India..............................24
A TRUE SIKH, A TRUE MUSLIM AND A TRUE HINDU ACCORDING TO
A FEW HYMNS FROM SIKH SCRIPTURES
5. WHAT
IS THE
FAMILY?
TRADITIONAL VALUES FACE MODERN
Harmanjeet
Kaur
Sandhu ...........................................................................................
23
CUSTOMS?
6. Dr.
Jasjit SinghOF
Walia,
Professor
of Chemistry
Loyola
University
NewGRANTH
Orleans, SAHIB
MEANING
A FEW
SPECIAL
WORDS
USED
IN GURU
New Orleans, La 70118, U.S.A...........................................................................................................31
Mrs Mohinder Kaur Kapoor ................................................................................................. 27
EACH NEWview
DAY THE
GOD IS INand
NEWwidowers
FORM; “SATGUR MERA NEET NAWAN”
6.7. Sikhism’s
on widows
Dr (Col)
Dalvinder
Singh Grewal
.................................................................................
29
Mrs.
Mohinder
Kaur Kapoor,
Language
Department Khalsa College London..................................37
1
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Editorial
S
ince its inception, the Sikhism has gone through innumerable turmoils, both internal and
external. Where external turmoil included battles with Mughals, Afghans and Hill Rajas
and the persecution unleashed by the Sikh enemies resulting in martyrdom of Sikh Gurus,
Guru-sons and countless Sikhs for the sake of their faith; the internal turmoil include internal
in-fights. The first important in-fight recorded in history books is between Tat Khalsa and
Bandai Khalsa in the Golden Temple precincts in the times of Mata Sundri, and the most recent
is the call of Sarbat Khalsa and Gurmata passed to dismiss Jathedars of the five Takhats.
Sikhism, today, is really in commotion and disorder. No one is ready to listen to any authority.
Everyone thinks his or her clout is paramount. No leader enjoys any respect and admiration. So
many Akali Dals have been formed to show the might of their heads. At present two parallel
groups of Jathedars of the five Takahats have also been formed.. One traditionally appointed
by SGPC (Takhats in Punjab: Akal Takhat, Takhat Kesgarh Sahib and Takhat Damdama Sahib)
and other by Gurdwara Boards/Trusts (Takhat Hazur Sahib and Patna Sahib); and one recently
appointed by the Sarbat Khalsa held on 10th November 2015 at Amritsar-Tarn Taran Road,
Village Chabba, Amritsar.
The Sikh people are utterly confused, firstly with the use of three calendars to fix Sangrands and
Gurpurbs: original Nanakshai calendar, amended Nanakshai calendar, and Bikarm calendar;
and now two set of Takhat Jathedars. These in-fights are painting a very ugly pictures of the
Sikhs and must be stopped. It seems we are living in pre-historic times and not in the 21st
century.
Ours is a value oriented religion, based on the principles of Bhagti and Shakti. Unfortunately,
we use only Shakti and sacrifice Bhagti to achieve our goals. Bhagti, compassion, sincerity,
earnestness and devotion is needed to settle differences rather than ego, neptoism and
arrogance.
In this era of technology and media supremacy, every single act wrong or right is highlighted
and magnified as a news and then splashed all over the television channels. We must not allow
ourselves to be mocked by others. Why can’t we sit together and solve our problems and come
to an amicable solution?
In every Ardas we say: mn nIvwN, m@q au~cI] Do we really have a humble heart and high
thinking?
We also say: Brosw dwn, ivswh dwn; do we trust each other, do we believe in other people’s
sincere acts?
An overhauling of Sikh thought is needed. We need a strong impartial leader, who can keep the
internal unity and can negotiate externally for our genuine demands.
3
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4
GURU NANAK’S VISION OF
GOOD GOVERNANCE
Arvinder Singh
T
he concept of Good Governance has gained
immense significance in modern times with
regard to the performance of the government for
the well being of its citizens. Good governance
is regarded as one of the key factor in socioeconomic transformation of any society. During
medieval period in the West, the renaissance and
reformative movements were launched on the
basis of the ideas of liberty, equality and dignity.
These ideals provide strong foundation to this
concept of good governance. However, in India
during this period of 15th century, which is also
considered to be the Darkest Period, Guru Nanak
appears with a ray of hope for the humanity.
at the time of Guru Nanak. Third part explores
the Guru Nanak’s vision of good governance.
Lastly, the fourth part deals with relevance of
Guru Nanak’s views on good governance in the
present scenario.
The terms ‘governance’ and ‘good governance’
are being increasingly used in the disciplines
like political science, public administration,
economics and management. Bad governance
is being regarded as one of the root causes of
all evil within any society. In the 21st century
the concept of good governance gained
momentum together with such terms as
democracy, civil society, participation, human
rights and sustainable development. As the
concept of Good Governance deals with the
well being of individual, it is quite wide and
multidimensional.
In the West, at the time of Guru Nanak, the
renaissance, reformation and liberalism had
given birth to ideas of secularism, rule of law,
liberty, equality which in turn latter on laid the
strong foundation of good governance in the
twentieth century. While in India, during the life
time of Guru Nanak in the fifteenth century, the
idea of good governance was absolutely nowhere
to be found. Political rulers in the Dark medieval
age, irrespective of their race, creed and region
had no idea of good governance. Guru Nanak
took initiative to raise strong voice against bad
governance and misrule of His times. He gave
comprehensive and far reaching vision of good
governance.
Good governance is a mandatory requirement
for the success of democracy. It ensures the
promotion and protection of rights, liberties,
dignity of an individual and sustainable
development. The term ‘Good Governance’ has
become inseparable and essential part of public
as well as private administration. Etymologically
speaking, the root of the word ‘governance’ is
from O.Fr. governer “govern,” from L. gubernare
“to direct, rule, guide,” originally “to steer,” from
Gk. kybernan “to steer or pilot a ship, direct”
(the root of cybernetics). Governance is of some
assistance, indicating only that governance is a
synonym for government, or “the act or process
of governing, specifically authoritative direction
and control”.1
The present research paper is a humble attempt
to explore the Guru Nanak’s message of good
governance. This research paper is divided into
four parts.First part deals with meaning and
basic components of good governance. In the
second part focus is on the status of governance
5
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6
interests, exercise their legal rights, meet their
obligations and mediate their differences”.6
Good governance is being recognised as an
important goal by many countries across the
world. Many nations have taken up specific
initiatives for open government. Freedom of
information is being redefined and supported by
detailed guidelines. Along with this, there is a
conscious effort to put the citizen as the centre
of focus of the governance. Citizens are being
perceived as customers and clients. Delivery of
services to citizens is considered as a primary
function of the government.7
Good governance signifies a participative manner
of governing that functions in a responsible,
accountable, and transparent manner based
on the principles of efficiency, legitimacy,
and consensus for the purpose of promoting
the rights of the individual citizens and the
public interest, thus indicating the existence of
political will for ensuring the material welfare
of society and sustainable development with
social justice.2 Good governance is a sum total
of formal and informal institutional structures
and decision making processes which govern
the human behaviour to promote efficiency in
administration and public accountability.
Good governance has many attribute: participatory,
transparent, accountable and equitable. It
promotes the rule of law and effectively makes
the best use of resources.8 United Nations gave
paramount importance to good governance
because it ‘promotes equity, participation,
pluralism, transparency, accountability and
the rule of law, in a manner that is effective,
efficient and enduring.9 Asian Development
Bank has identified four basic elements of good
governance: (i) accountability, (ii) participation,
(iii) predictability, and (iv) transparency.10
UNESCAP explained the basic characteristics of
Good governance viz., participatory, consensus
oriented, accountable, transparent, responsive,
effective and efficient, equitable and inclusive
and follows the rule of law.11
Towards the end of the twentieth century, the term
governance gained the prominent attention of
donor agencies, social scientists, philanthropists
and civil society. This popularity stems from the
fact that it can be applied to a wide range of issues,
relationships and institutions involved in the
process of managing public and private affairs.3
In the era of market economy the issue of good
governance has gained importance than ever
before. It originates from the need of economics
(as regards corporate governance) and political
science (as regards State governance) for an
all-embracing concept capable of conveying
diverse meanings not covered by the traditional
term ‘government’. It is the exercise of power or
authority –political, economic, administrative or
otherwise – to manage a country’s resources and
affairs.4 International Monetary Fund defined
the Good Governance in economic terms as,
“Governance generally encompasses all aspects
of the way a country is governed, including its
economic policies and regulatory framework.”5
UNESCO illustrate some basic elements of
Good governance like participatory, consensus
oriented, accountable, transparent, responsive,
effective and efficient, equitable and inclusive
and follows the rule of law. It assures that
corruption is minimized, the views of minorities
are taken into account and that the voices of the
most vulnerable in society are heard in decisionmaking. Good governance lies in justice and
fairness in socio-economic and political spheres.
Good governance believes in consensus. 12
Governance as “the exercise of economic,
political and administrative authority to manage
a country’s affairs at all levels. It comprises the
mechanisms, processes and institutions through
which citizens and groups articulate their
7
During the fifteenth century, the social,
economic, political, moral and religious conduct
of the Indian society was at the lowest level in
the history of India. Politically, the rulers of that
time instead of protecting their subjects were
sucking the blood of their people. The society
was so demoralized that no one could raise a
voice against the atrocities and injustice being
committed by the government.13 It was an age of
anarchy, corruption, favouritism and nepotism.
A great deal of hate and strife existed between
different castes, creeds and sects which existed
amongst Hindus as well as Muslims. The country
was divided into small provincial kingdoms
which often quarrelled amongst themselves.14
Bhai Gurdas describes the prevailing situations
at that moment, “O. God; in Kalyug, the
mentality of the jiv has become like the mouth
of dog which always seeks the dead to eat. The
kings are sinning as if the protective fence were
itself devouring the (crop in the) field.”15
Guru Nanak compared prevailing political
conditions with ‘Kalyug’ or Dark Age. He said,
“The dark-age is the scalpel, the kings are the
butchers and righteousness has taken wings and
flown. In this no-moon night of false-hood, the
moon of truth is not seen to rise anywhere”.19 He
also criticised the rulers and their administrative
functionaries. He said, “Both avarice and sin
are the King and Minister and falsehood is the
Master of Minit. Lust, the assistant official, is
summoned and consulted and they all sit together
and chalk out evil plans”.20 To Him, The kings
are tigers and the courtiers dogs, they go and
(harass) or (awaken) the sitting and the sleeping
ones. The king’s servants inflict wound with their
nails. The king’s curs lick up the blood and bile
of the poor subjects.21 Rulers of the country were
autocrats and possessed unlimited powers. Their
ministers and other official at the provincial and
local level were corrupt and arrogant in their
behaviour towards the common masses. The
revenue collecting staff and judiciary was prone
to bribery and forcible exaction and there was
no justice worth the name.22
Guru Nanak never advocated the life of Bhakti,
unconcerned with the political conditions of
the country on which the life of the common
man depended.16 This may be inferred from
the acutance in these verses of the phrases:
sultan, pat shah, shah-i-alam, takht, taj, hukm,
amr, pathani-‘aml, wazir, diwan, naib, lashkar,
umard, khan, malik, shiqddar , qazi, Chaudhari,
muqaddam, ra’iyat, for instance. Also, there
are references to the court and palaces, royal
canopy, elephants armour, cavalry, trumpets,
treasury, coins, mint, salary (wajh), taxes and
even to revenue-free land.17The condemnation
of contemporary politics and government
by Guru Nanak springs from his belief in the
ideal of justice, an ideal which appeared to be
flagrantly violated by the holders of political
power in his days. He denounced the pursuit of
political power if it ran counter to the path of
salvation.18
Guru Nanak had started His Divine journey from
Sultanpur. A small town established by Sultan
Khan Lodi in the 11th century. In Sultanpur, He
gave His first Divine sermon “There is neither
Hindu nor Musalman”. What did the Guru mean
by these famous words, the first which He uttered
after His trance or communion with Lord, and
with which he began, so to speak, his Ministry?
In these words is implicit the essence of Guru’s
teaching and his vision of humanity; besides, of
that spirit of tolerance which of all faiths and
groups inhabiting India, has been most truly
characteristics of Sikhs. The Guru meant by His
cry precisely that all distinctions based on creed
are unacceptable in the eyes of God. 23
The Divine sermon at Kartarpur was
multidimensional and had far reaching impact.
8
According to the historical accounts, Prophet
Muhammad, who had been facing Jerusalem,
upon receiving this revelation, immediately
turned around to face Mecca, and those praying
behind him also did so. Prophet Muhammad had
sought new Divine order from Mecca instead of
Jerusalem to build new socio-religious order.
But Pir Bahauddin, the great Sufi teacher who
counted his followers by thousands, one morning
suddenly turned his back on Qaaba (which no
Moslem would do), and began bowing in his
Namaz in the direction of Kartarpur. “Why
so?” cried his faithful followers, in alarm. “This
morning I see the light of God in this direction,
my friends!” said he.24 Pir Bahauddin, found
Kartarpur, as a beginning of new social and
religious order in Kartarpur.
also assists providing good administration to the
people, protection to the people, but this aim is
limited to the area of physical being only. It has
nothing to touch the inner world i.e. soul.25
Godhead was deemed as the centre and source of
both the spiritual and the temporal sovereignty;
so to partake of Godhead was to partake of
the temporal sovereignty as well. That is how
Sikhism is essentially a State symbolizing
a unique correlation of the spiritual and the
temporal sovereignty. The Sikh conception of
religion as a State partaking of the spiritual and
the temporal sovereignty of God explains as
to how the Nanakian conception of God as the
True Sovereign in both the worlds.26
Guru Nanak laid down a socio-political
doctrine, clearly defines his attitude towards
authority. Though he was not a politician or a
political scientist in the formal sense, his ideas
on politics emerged from his attitude to life.
Exploitation in any form, he detested, because
it cut at the very roots of human equality and
dignity.27The State of Guru Nanak’s vision
is, indeed, a service-State in the real sense of
the word. In It, not only the Government viz,
the Ruler and the Panches but also the people
viz., the Sangat will assume their respective
responsibilities and discharge their duties with
sincerity and integrity always keeping the larger
interests of the individual as well as the people as
a whole in view. Therefore, the political system
as envisaged by Guru Nanak will automatically
evolve itself into a ‘righteous rule’.28
During his brief stay at ‘modikhana’ or provision
store in Sultanpur, he rejected the idea of temporal
supremacy in way that what belongs to God should
be evenly distributed among masses. Sultanpur,
which came in to existence in the name of
‘Sultan’- a temporal authority was not conducive
for spiritual salvation. After the completion of
his missionary journeys, he had finally settled in
Kartarpur. Guru Nanak established ‘Kartarpur’
in the name of ‘Kartar’ (God). Kartarpur presents
a true picture of ‘Sachkhand’ (Realm of Truth)
‘Scared State’ on this earth. His Vision of good
governance commenced from his movement from
Sultan (Pur) to Kartar (Pur) i.e. from temporal
authority to spiritual authority. Guru Nanak’s
vision of good governance can be evolved in the
light of his spiritual journey from Sultanpur to
Kartarpur.
Guru Nanak expects-certain norms of behaviour,
both from the ruler and the ruled. The foremost
duty of the ruler was to be just, both legally and
morally. The foremost duty of the ruled was to
meet the valid demands of the ruler. Guru Nanak
is totally unconcerned about any constitutional
questions. If anything, he wholeheartedly
accepts the monarchical framework. He might
Guru Nanak Dev says, “Religion is the foundation
of World But it is the son of mercy” (Japu
Ji). Mercy, kindness, tolerance; forgiveness,
co-existence etc. are the virtues that religion
teaches to the people. It is this fact of religion
which is superior to politics. No doubt, politics
9
condemn the holders of various offices but not
the offices themselves. From the functionaries of
government be expects honesty and integrity in
the performance of their duties and consideration
for common people.29
The exercise of human dignity depends upon the
conditions of freedom. The persistent opposition
in Sikh thought to oppressive State structures
and to empty ritualism is derived directly from
the recognition of their anti-human character.
The scope of human dignity in Sikhism is coextensive with the realization of the values of
freedom, equality and justice.35
To Guru Nanak, good governance is one which
is God-oriented and spiritual-ethical in its
orientations. To Guru Nanak, basic attributes of
good governance include justice, human rights,
liberty, equality, multiculturalism and respect
for human dignity. To Him, just government is a
precondition of good governance. He criticised
Kings and temporal authorities of His times
for doing injustice with people. He said, “The
King administers justice only if his palm is
greased. In the name of God none is moved.”30
He condemned Qazi for injustice, He said,
“Becoming a judge, he sits to administer justice.
He tells the rosary and mutters God’s Name.
Taking bribe, he does injustice”.31 Guru Nanak
has firm faith in Divine Justice. He believed that,
“He, the Lord is true, true is His decision, and
He issues command based on true justice”.32
Guru Nanak was the first Sikh Guru who fought
for the preservation of human rights and raised
his voice against social injustice, inequality, and
religious repression, exploitation of women and
degradation of human values. The religious,
political and social conditions prevailing in his
time were an assault on human rights. People
became selfish, narrow minded, proud and
cynical. Humanity was being used as a means
and never as an end and so were inequality,
hatred, dishonesty, deception and exploitation
vices which eroded the basis of society. In such
a horrible, repressive and violent circumstanced
one cannot dream of the existence of human
rights. Guru Nanak wanted to show the people
the path of salvation and arouse them against
political, economic and social tyranny.36
Guru Nanak was well aware that it was not
the religious diversity but rather the inequality
between the rulers and ruled that had to be
contained. This inequality was caused by the
urge in man to dominate over the other. This urge
was manifested in the form of religious, political,
economical and social domination. Therefore
Guru Nanak first and foremost declared equality
of all religious i.e. “No religion is high or low”.33
The Guru establishes that One and the multicentres are in harmony, there is no clash. The
multi-centres are under His kind glance. They
are not to be folded, except when the folding
occurs according to will, or in cosmic system
as scientists’ say.34 He condemned the religious
fundamentalism and false sense of religious
supremacy which were antithetical to His vision
of good governance.
Guru Nanak was a strong antagonist of
imperialism. He condemned the practice of
imperialism in all fields—political, religious,
social, and economic. In the political field, he
did not hesitate in condemning even the God and
considered Him responsible for the destruction
brought about by Babar. On the religious side,
he criticised very severely the exploitation of
the poor, the Hindus as well as the Muslims, at
the hands of the Brahmins and the Mullahs in
the name of religion and God.37
Guru Nanak had laid down some qualifications
for rulers. “He alone, who is worthy of the throne,
sits on the throne. He is such a page of the Lord,
who by Guru’s instruction has silenced the five
demons”.38 He also said, “Imbued with the Lord’s
10
fear and the five virtues, soul, the King, is seated on
the throne”.39 He said, “He alone, who is worthy of
the throne, sits on the throne. He is such a page of
the Lord ;who by Guru’s instruction, has silenced
the five demons. He advised and cautioned the
rulers to keep away sensual pleasures. The lances
bands throne and salutations of others increase the
desire and the mortal is engrossed in lust.”40
them upon a ‘general will’ of a single and
indivisible sovereign people. This ‘general will’,
in practice, is only the will of the numerical
majority. The omnipotence of the majority is the
practical corollary of democracy, and respect for
the rights of minorities loses all effectual sanction
just because the individuals have forfeited all
power to insist upon their right, by conferring
them bodily upon the state. The concentration
of an immense power in the hands of an often
fictitious and rigged majority is tyrannical.46
Political power without spiritual morality
promotes intrigues, back-biting, self-assertion,
opportunism, compromise on principles, case
in backing out of the promises and manifestos,
injustice conflict, and wars.41The ruler, in
Sikhism, should be one who creates such
conditions for his subjects as well as for himself
so that this goal is achiever easily. Not only that
he should not become an obstacle in the path but
also he should be helpful by creating a good and
peaceful atmosphere in his kingdom so that his
subjects find it easier to achieve their Goal.42
The most significant single factor in the political
thought of Guru Nanak is the firm belief that an
individual cannot tread the spiritual path alone,
that eventually salvation outgrows the bonds of
personal relationship of the individual with God
and must take the society, social and political
organisations into account. His teachings which
make life in society a pre-condition to spiritual
fulfilment, exclude the possibility of regarding
the highest worldly position as incompatible
with the purest spiritual life. In fact, it is possible
to suggest that Guru Nanak considers politics to
be the ultimate test of faith.47
According to Guru Nanak, only such a person
who has realized the Truth is qualified to be a
ruler. He must have subdued the five evils viz.
Lust, anger, greed attachment and ego. Only
such a person can become a selfless and selfabnegating ruler. Only a soul attuned to the
True word can truly understand the meaning of
‘Parenthood of God and fraternity of man’.43All
political theories and social organisations
which processed from a secular assumption,
or are based on ideas that generate institutions
capable of destroying or curtailing the spiritual
autonomy of the individual, therefore, are unac­
ceptable to Sikhism.44The Sikh thought spurns
Machiavellianism where power is the end and
not the means and any means are justified in
order to acquire power.45
The administrative machinery influences every
aspect of human life in many ways. Along
with the increasing dependence of the citizens
on the administrative machinery of the state,
the hardships and grievances of the citizens
have been increasing due to administrative
inefficiency and corruption in public life.48 Out
of first ten most corrupt countries of the world,
India figures distinctly. Politics has actually
become a deadly and nationally expensive joke.
News of criminalisation of politics, flagrant
misuse of power, bureaucratic despotism,
maladministration are rampant.49 There is
growing poverty, rising illiteracy, inequity,
injustice and, in consequence, a considerable
spurt in violence. The phenomenon of terrorism
is a consequence of both the erosion of
A democratic state of modern conception
unacceptable to Sikhism, wherein the citizens are
required to relinquish their rights by conferring
11
wherever they be; and it is for all times, past, present
and future. His message is spiritual in its essence,
humanistic in its approach, social in application
and moral in its judgement.52 Guru Nanak’s role
in the politics of his times as well as his radical
and progressive thought is of great value today.
Though there is a time-place context, his views on
many subjects made more than five hundred years
ago, have not lost their validity and are upheld by
the modern world. His thoughts become especially
relevant in the context of the present political
situation of India where corruption in high places
is undermining the moral fibre of the entire nation
in all walks of life.53
basic institutions and undermining of Sociopsychological depths of the political process.50
Today’s world is beset with violence and conflict
caused primarily by mutual mistrust and hatred,
the desire to dominate and monopolies, lack of
tolerance and accommodation. The social life is
marked by inequalities and injustice, and violation
of basic human rights and the fundamental
freedom of man. Religious majorities have ever
been on the look out to subdue or assimilate
unto themselves the religious minorities in
the name of homogenization, thus causing a
sense of alienation and bitterness among the
minorities.51
Head, Department of Political Science,
Ramgarhia College, Phagwara
Email: [email protected]
Guru Nanak’s message of love and truth is of
universal nature; it is for all men whoever they
be; it is for the whole world, for all human beings,
References
1. Webster’s Third New International Dictionary (1986:982)2. Munshi,
Surendra. “Concern for Good Governance in Comparative Perspective.”
Good Governance, Democratic Socieities and Globalisation. New Delhi:
Sage Publication, 2004. pp. 51-52. 3. UN Economic and Social Council
Committee of Experts on Public Administration Compendium of basic
terminology in governance and public administration Fifth session New
York, 27-31 March 2006“Definition of basic concepts and terminologies
in governance and public administration”.p.34. Nikhil Chandra Shil.
“Accounting for Good Governance.” JOAAG Vol. III, No. 1 (2008). p.
245. The IMF and Good Governance September 23, 2010 www.imf.org
6. United Nations Development Programme, Governance for sustainable
human development, UNDP policy document, New York, 1997. Policy
paper, 3.7. S. K. Agarwal. Towards Improving Governance. New Delhi:
Academic Foundation, 2008.p.41.8. Surendra Munshi, Biju Paul,
Abrham Soma Chaudhuri. “The Intelligent Pearson’s Guide to Good
Governance.” New Delhi: Sage Publication, 2009.p. 109. www.un.org.
com, 10. www.ADB_org.htm.11. www.unescap. Org12. www.unesco.
org13., J. S. Walia. “Portraits of Guru Nanak Dev.” The Sikh Courier
International Vol. 38.No. 86 (1998).p.17. 14. T. S. Sodhi. Educational
Philosophy of Guru Nanak. Patiala: Bawa Publications, 1993. pp. 1415. 15. Jodh Singh. Varan Bhai Gurdas. New Delhi: Vision And Venture,
1998. p.60, 16. Gurdev Singh Hansrao. Ideology of Sikh Gurus. Ropar:
Hansrao Publishers, 1990. p. 66.17. J. S. Grewal. Guru Nanak In History.
Chandigarh: Publication Bureau, Punjab University, 1998.p. 147.18. J. S.
Grewal, Miscellenious Articles. Amritsar: Guru Nanak Dev University,
1974. p.149. 19. Guru Granth Sahib, M.1, p.145. 20. Ibid, p. 468.21. Ibid,
p. 1288.22. Harbans Kaur Sagoo. Guru Nanak And Indian Society. New
Delhi: Deep and Deep Publications, 1992.p.34.23. Gurbachan Singh
Talib. Guru Nanak His Personality and Vision. Delhi: Gurdas Kapur and
Sons, Pvt. Ltd, 1969.p.15. 24. Puran Singh. The Book of Ten Master.
Amritsar: Singh Brothers, 2008.p. 43. 25. Darshan Singh. “Relationship
between Religion and Politics the Sikh Perspective.” Coexistance in
Plural Society. Ed. Madanjit Kaur. Amritsar: Guru Nanak Dev University,
1991.pp. 81- 82.26. Jasbir Singh Ahulwalia. The Sovereignty of The
Sikh Doctrine. Amritsar: Singh Brothers, 2006.p.134. 27. Harbans Kaur
Sagoo, Op. cit, p. 155.28. Gurdip Kaur Brar. Guru Nanak’s Philosophy of
Politics. Bathinda: Mahant Bani Tirath Singh Sewa Panthi, 1994.p.6529.
J. S. Grewal, Guru Nanak in History, Op. cit, 1998, p. 166.30. Guru
Granth Sahib, M. 1, p. 350.31. Ibid, p.951. 32. Ibid, p.723.33. Jasbir
Singh Sabar. “Equality: A Sikh Perspective.” Journal of Sikh Studies
Vol. 24.No. 2 (2000). p. 122.34. Gurbhagat Singh. Guru Nanak Dev’s
Japuji Meditation for Futuristic World. Delhi: Ambe Books, 1999.p.26.
35. Harbans Singh. “The Foundation and Scope of Human Dignity.” The
Sikh Review Vol. 29.No. 325 (1981). p. 5. 36. Nirmaljit Kaur. “Human
Rights In Guru Granth Sahib.” Perspectives on Guru Granth Sahib Vol.
4.No. 2 (2006).p.95 37. Sudarshan Singh. Sikh Religion Democratic
Ideals and Institutions. Amritsar: Singh Brothers, 2009. p. 4838. Guru
Granth Sahib, M. 1, p. 1039.39. Ibid, p. 992.40. Ibid, p. 226.41. Harbans
Lal. “Politics and Religion in View of Miri-Piri Principle.” Khalsa
and the 21st Century. Ed. Kharak Singh. Chandigarh: Institute of Sikh
Studies, 2006.p.167.42. Kanwarjit Singh. Political Philosophy of The
Sikh Gurus. New Delhi: Atlantic Publishers And Distributors, 1989.p.
14.43. Gurdip Kaur Brar, Op.cit, p. 47.44. Kapur Singh. Sikhism for
Modern Man. Amritsar: Guru Nanak Dev University, 2006.p.141. 45.
Gurdip Kaur. Political Ethics of Guru Granth Sahib. New Delhi: Deep
and Deep Publications, 2000.178.46. Kapur Singh,Op.cit, pp.14014147. Gurtej Singh. “Political Ideas of Guru Nanak The Originator of
the Sikh Faith.” Recent Research in the Sikhism. Ed. Jasbir Singh Mann
and Kharak Singh. Patial: Publication Bureau, Punjabi University, 2002.
pp. 66- 67.48. Pardeep Sachdeva. “Corruption-Free AdministrationAn Essential of Good Governance.” Journal of government and Political
Studies. Vol. 26. No. 1 (2006). p. 77.49. Narinder K. Dogra and Gazzal
Gazal, Narinder K. Dogra and. “Political Corruption.”Journal of
Government and Political Studies Vol.26.No. 1 (2006).p.37 .50. Rajni
Kothari Kothari, Rajni. Rethinking Democracy. New Delhi: Orient
Longman Pvt. Ltd., 2007.p. 8.51. Dharam Singh. “Guru Nanak Dev’s
Teeachings in Today of World of Conflict.” Journal of Sikh Studies Vol.
24.No. 1 (2000).p.1 52. Dewan Singh. Guru Nanak’s Message in Jap Ji.
Amritsar: Singh Brothers, 1991.p. 12.53. Sudarshan Singh, Op.cit, p.5.

12
Dr. Manmohan Singh
His times as Prime Minister of India
Dr. Sukhbir Singh Kapoor OBE
A few quotes of the world leaders about Dr. Manmohan Singh:
• Dr. Manmohan Singh has brought economic stability and long-term growth to India
• Dr. Manmohan Singh has overseen the formation of strong global alliances
• Dr. Manmohan Singh has lead for consecutive ten years the 2nd most populous country in
the world with 1.2 billion people
• Dr. Manmohan Singh has lead the largest multi-ethnic, multi-cultural and multi-religious
democracy in the world.
• Dr. Manmohan Singh is in control of India’s nuclear arsenal
• Dr. Manmohan Singh has lead the most difficult alliance of varied parties as United Progressive
Alliance (UPA) and run the government for 10 years.
• Dr. Manmohan Singh is the most educated leader in the world.
The Independent India has had many Prime Ministers, popular and un-popular, successful and unsuccessful. Most of the Prime Ministers had a very short tenure and only 3 ruled India for ten or
more years, and only Pt. Nehru and Dr. Singh for consecutive 10 yrs. A list of all tenures is produced
hereunder:
Prime Ministers of India
Prime Minister
Jawaharlal Nehru
Lal Bahadur Shastri
Gulzarilal Nanda
Indira Gandhi
Morarji Desai
Charan Singh
Rajiv Gandhi
V. P. Singh
Chandra Shekhar
P. V. Narasimha Rao
Total time in office
6,130 days (continuous 17+ years )
581 days
26 days
5,829 days ( 8 years continuous rule plus 2 years of emergency rule;
then badly defeated, and again elected and have plus 3 years rule
until assassination)
856 days
170 days
1,858 days
343 days
223 days
1,791 days
13
Means
One God for the Universe
We believe in it.
NOVA
GROUP OF COMPANIES
NOVA OF LONDON LTD.
Q.E.D.
PURITAN
NOVA (INTERNATIONAL) FASHIONS LTD.
NOVA INVESTMENTS LTD.
Silver Shadow Investments LTD.
Chawlsons House
191-193 Commercial Road, London E1 2BT
Tel: 020 7790 0811 (5 lines) 020 7790 2211
Fax: 020 7265 8060
Website: www.qedlondon.com
8
14
Prime Minister
Atal Bihari Vajpayee
H. D. Deve Gowda
I. K. Gujral
Dr. Manmohan Singh
Narendra Modi
Total time in office
2,272 days
324 days
332 days
3,655 days (continuous 10 years)
356 days
Dr. Manmohan Singh the 14th Prime Minister of
India stands out amongst all of them. In every
respect, call it education, honesty, devotion,
dedication, commitment and gentleness, he has
no match. A world renowned Economist and
Banker, the Highest Qualified global leader, he
turned over the economic crisis of India as the
Finance Minister and saved India from possible
bankruptcy. During his tenure as Prime Minister
the Economic Growth rate also touched 9.2%
when the average world growth rate was -0.7%
Indian Express is quoted hereunder to support
this statement:
‘(Indian) Parliamentary democracy is facing
its latest threat. The near-lack of debate, which
is the raison d’être of Parliament, has been
conspicuous by its absence. The decline in the
hours spent in constructive work has been all but
missing almost throughout the 15th Lok Sabha
(2010-2014), with disruptions and adjournments
stalling majority of the legislative business.
The 15th Lok Sabha met for the last time in the
Winter Session held in February. The session saw
extensive disruptions. Both houses were able to
work for less than 30% of their scheduled time.
The session ended on a low note with a member
of parliament (MP) using a pepper spray in Lok
Sabha. Seventeen MPs were suspended by the
speaker for grave disorder.’
In ten years of his service he brought glory and
respect to India. All world powers recognised the
potential of India under his tenure. His speeches
were quoted by many heads of states. Barac
Obama, the President of USA once said, “When
you speak, the world listens”, others said “After
a long time India has an apt Economist to guide
its economic affairs.”
[Indian Express: Published: 15th September
2013, Last Updated: 10th May 2014 02:50 PM]
His foreign policy made all world countries
close friends of India. USA, European Union,
Canada, Australia and Japan came very close to
India and many important business deals were
signed by the business corporations between
India and these countries.
Despite these gauche constraints, Dr. Manmohan
Singh worked with his inherent calm and cool
and his government was able to enact and pass
some of most important laws to help the economy
of the country. A mention must be made of the
following:
When considering Dr. Singh’s achievement at
home, one must not forget that he was leading
a very difficult coalition Government with
unprecedented pulls and push by the different
parties, who never wanted him to succeed.
The second important point was the calculated
disruption, in the functioning of the parliament,
by the oppositions parties. A news report from
Indo-USA Nuclear Deal: Not withstanding
pulls and pressures from allies, especially the
left parties and Mamta Bannerji’s All India
Trinamool Congress, Dr. Manmohan Singh
displayed considerable determination to go
ahead with the deal, and on his success, the
15
people of India, with joy, played the popular
song of the times: ‘Singh is King’. In layman’s
terms, this deal means that the India and USA
can now engage in nuclear trade, and cooperate
on major international security issues.
The Economic growth figures of 10 years of
his regime also tell a very positive story. The
growth rate remained above 8% (better than
many developed world economies, in that period
of time) in the years: 2005-2006-2007-2008 and
2009-2011. In earlier years it was: 1999-5.5%,
2002-4.3%.
Mahatma
Gandhi
National
Rural
Employment Guarantee Act 2005: The act
guarantees 100 days wages to adults.
Due to rise in world fuel prices and expensive
imported raw material, the inflation rate
fluctuated between 4,2% in 2004 to an average
of 8.60 percent between 2012-2015. The
Unemployment fell from 9.4% in 2010 to
4.9% in 2014. The economy grew stronger and
stronger.
Right to Information Act: The Freedom of
Information Act (FOIA) gives people the right
to access recorded information held by public
sector organisations.
National Food Security Act 2013: The act aims
to subsidies good grains for approximately two
third of India’s 1.2 billion people.
Dr. Singh, the epitome of honesty and sincerity
was born in Gah village, now in Pakistan. It
is a small village in Chakwal district, 100km
(62.5 miles) south-west of Pakistan’s capital,
Islamabad, and has been firmly under the media
glare ever since Dr. Singh became the Prime
Minister. A map is shown hereunder to show the
location of Chakwal:
Reforms Foreign Direct Investment: FDI,
unfazed by political opposition, government
announced big bang reforms. India has marked its
presence as one of the fastest growing economies
of the world. It has been ranked among the top 3
attractive destinations for inbound investments,
and Dr. Singh’s government opened doors for
such investment.
The mobile telephony was opened for private
participation, and subscribers crossed 100
million.
Rural Health Mission: The National Rural
Health Mission (NRHM) is an initiative
undertaken by Dr. Singh’s government to address
the health needs of underserved rural areas.
Journalists have been visiting in droves to see
for themselves the place where India’s leader
was born in 1932.
Unique Identification Authority: It is an
attached office of the Planning Commission of
India, established to issue a Unique Identification
Number (“Aadhaar”) to residents of India.
Gah’s primary school still has the register (shown
below) in which the name of Manmohan Singh,
son of Sikh businessman Gurmukh Singh, was
recorded in 1937. That time his nickname was
Mohana.
Many important mergers and acquisition also
took place in this period. Tata Steel won their
bid for acquiring Anglo-Dutch metals company
Corus and became world’s 5th largest steel giant.
16
would go at the end. It is this shy boy who
became the darling of his Professors because of
his academic brilliance and gentle nature.
Dr. Manmohan Singh’s experience in the financial
field is also enormous and vast. He has successfully
chaired the following posts before coming into
politics and joining the Government first as Finance
Minister and then as the Prime Minister:
Manmohan Singh's name in the Gah village register
™™
For the first 12 years of his life he lived in Gah,
a village which had no electricity, no school, no
hospital, no piped drinking water. He walked for
miles every day to school and studied at night in
the dim light of a kerosene lamp.
™™
™™
His student carrier after partition of India started
from Amritsar and ended in Cambridge (UK)
1957 and Oxford (UK) in 1962 . Throughout his
academic career he stood first in his class and
won many scholarships.
Economic Advisor, Ministry of Foreign
Trade, India
Deputy Chairman
Commission
of
the
™™
Governor Reserve Bank of India
™™
Secretary , Ministry of Finance
™™
™™
First scholarship he won was to go to Cambridge
University to do his Master’s in Economics, and
another scholarship helped him to complete
his PhD at Oxford University. He also won the
coveted Adam Smith Prize in Economics for his
outstanding academic record.
Chief Economic Advisor, Ministry of
Finance, India
Planning
Professor of Economics, Delhi School of
Economics and Punjab University
Dr. Singh is a religious, dutiful and pious
person by nature. For his calm nature,
perhaps, he has followed the Guru’s
dictum as below:
bhuqw bolxu JKxu hoie [
bahuthaa bolan jhakhan hoe |
No country in the world has or had a more qualified
head of government. Manmohan Singh’s life is
a record of excellence and merit. His life will
always be an inspiration to young people who
want to work hard and achieve something based
on their learning. [Sanjay Baru 09 Sep 2013]
To speak too much and babble is futile and
ineffective
He was a very shy and introvert student both in
school and in University, and did not mix with
fellow students. He once told Mark Tully, the
famous BBC correspondent, that throughout
his stay in Cambridge he used to bathe with
cold water because the moment hot water was
available in the hostel all the other students
would come in to bathe and he felt shy and
He gave more importance to his work rather
than making unnecessarily noise and shouting
in the Parliament. Like many parliamentarian
he never out-cried at others nor he lost his calm
when others were shouting and taunting him. He
kept his calm and cool at all times.
bhuqy igly krI jwxy ivArQ bol-bulwrw hY [
[raga Dhanasri Mehla 1, Guru Granth Sahib
page 661]
To change the mood of the parliament, many
a times he recited Urdu couplets. Three of
17
his sayings, in the parliament, are recorded
hereunder:
Dr. Manmohan Singh has been praised and
honoured by many top world leaders. His
honesty, humility and knowledge are his main
assets. A few observations, from news media,
are posted hereunder to highlight Dr. Singh’s
stature and personality:
1. hazaaro.n
jawaabo.n
se
achchhee
hai
merii
Khamoshii
na jaane kitne sawaalo.n kee aabroo
rakkhee.
‘In the rarest of the rare gesture, US President
Barack Obama personally walked down to the
White House portico to see off Prime Minister
Manmohan Singh after a meeting with him at
the Oval Office today. Those familiar with the
strict White House protocol said that this is
rarest of the rare gesture by the President, which
they have not seen in the recent past.
du’aaeN diijiye biimaar ke tabassum ko
mizaaj puuchhne waalon kii aabruu rakh lii.
[My being quiet is better than shouting; who
knows whose respect I have been saving; don’t
think that the sufferer is better, if he smiles, for
his smile may be deceptive. It was only to give
respect to the carers]
2. Maana ki tere deed ke kaabil nahin hoon
main, tu mera shauk dekh, mera intezar
dekh.
Officials in the past have noted that Mr Obama
has great respect for the Prime Minister not
only as a great leader and a statesman but
also as an economist. The two leaders have
enjoyed a great personal equation [NDTV:
All India | Press Trust of India | September 28,
2013]’
[ I agree I am not worth your looking at me; but
see my keenness, my anticipation.]
3. Kuchch aisae bhi manzar hein tareekh ki
nazron mein
‘Putin: Dr. Manmohan Singh is a personal friend.
He is a great statesman and leader.
Lamhae nae khita ki, sadion nae saza paee
[History has recorded such incidents, wherein a
little slip was punished for years].
Media in India feel Prime Minister Manmohan
Singh’s visit to Russia has further strengthened
relations between the two nations. [BBC News
22 October 2013]’
Dr. Singh was popular amongst his students in
the University when he was as a student and
later as a Professor. He was also admired by his
colleagues in government for his poise, dignity,
composure, self confidence and gentleness.
‘David Cameron: So why is your country
important for Britain’s future? The most obvious
reason is economic. There is still a development
road to travel, but thanks to the reform process
begun by Dr Manmohan Singh, the Indian tiger
has been un-caged and its power can be felt
around the world.’
By nature he is soft spoken and respects all
high and low. He is not a bully like many
parliamentarians who make unnecessary noise,
abuse, use uncivilised language, throw chairs
on each other and act foul. He has never abused
anyone, he has never insulted any one. He is an
example of his own. He is a role model of all.
His name will be written in golden letters in the
pages of history. He is, indeed, my Hero.
Other World Leaders: ‘Dr. Manmohan Singh,
is one of the most brilliant leaders in the world
and is well regarded for his academic work and
for his quiet, down-to-earth personality….both
traits which are quite rare among politicians.’
18
Delhi, said by email. “In fact, for most of his
tenure, Mr. Singh pursued his Pakistan goals
with an uncharacteristic passion.”
‘Prime Minister Narendra Modi: Prime Minister
Modi has congratulated his predecessor Dr
Manmohan Singh on receiving one of Japan’s
top national awards.
“India-Pakistan relations under Manmohan Singh
have been remarkably cordial, and I think this
has much to do with Mr. Singh himself,” Michael
Kugelman, the senior South Asia associate at
the Wilson Center, a research institute, said by
email.[New York Times: April 28, 2014]’
“Matter of joy & pride that Japan has conferred
Dr. Manmohan Singh with Grand Cordon
of the Order of the Paulownia Flowers.
Congrats to him,” the Prime Minister tweeted.
Dr Singh, 82, is the first Indian to receive the
award. He was presented the award, by Japanese
Emperor Akihito today for his “significant
contribution to the enhancement of relations
and promotion of friendship” between Japan
and India for about 35 years. [NDTV Updated:
November 05, 2014]’
‘Chinese Premier Wen Jiabao in his handwritten letter has expressed his admiration for
Dr Singh’s leadership and helping in fostering
better relations between the two countries,’
Dr. Manmohan Singh is, indeed, a great
leader, un-parallel in world history.
‘Pakistan: Prime Minister Manmohan Singh’s
D Litt, Ph.D. M.A. (Law), M.Com, FCMA,
intent on building bridges with Pakistan was
FCCA, CGMA
never in doubt,” Wilson John, the vice president
Vice Chancellor World Sikh University London
of the Observer Research Foundation in New
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31
20
Idea of Multiverse in CosmologyGurbani leads Science Manjit Singh
T
You are the tree; Your branches have blossomed
forth.
he multiverse (or meta-universe) is
the hypothetical set of infinite or finite
possible universes (including the historical
universe we consistently experience) that together
comprise everything that exists and can exist:
the entirety of space, time, matter, and energy as
well as the physical laws and constants that
describe them. The “multiverse” is a term for
the totality of physical reality, extending beyond
the observable universe to a larger realm that
encompasses other regions. It recognizes that
there may be regions with different laws than
those that prevail in our universe. This is the
collection of all universes (possibly infinite in
number) plus “gaps” between them. The various
universes within the multiverse are sometimes
called parallel universes.
Awpy pyfu ibsQwrI swK ]4
He Himself is the tree, and the branches
extending out.
Awpy sUru ikrix ibs Qwruu ]5 He Himself is the sun,
and the rays emanating from it.
Apart from ours more universes are being created
and this process is endless. Nobody can tell the
exact number of universes. Gurbani suggests
that these are countless. They cannot be counted
by any human endeavour. They are not only
countless but they are inaccessible. They are
beyond the reach of human beings. Even Guru
Nanak Dev Ji shows his helplessness to tell
their number. So he says that there are countless
worlds and nether regions; I cannot calculate
their number. Ultimately Gurbani arrives at the
conclusion and settles the issue that never, never
a man can find the limits of the creation.
Multiple universes have been hypothesized in
cosmology, physics, astronomy, religion and
fiction, particularly in science fiction and fantasy.
Gurbani also believes in multiverse. It is stated,
in Gurbani, that ours is not the only universe.
More universes exist beyond this one.
AMqu n jwpY kIqw Awkwru ]AMqu n jwpY pwrwvwruu ]6
ਕਈ ਕੋਟ ਿਅਕਾਸ ਬ੍ਰਹਮੰਡ ॥ 1 Many millions are
the etheric skies and the universes.
Not only millions are the universes but their
shapes and colours are also many. They all are
not of the same shape and colour.
ਕੋਿਟ ਬ੍ਰਹਮੰਡ ਸਰਬ ਜੀਆ ਕਾ ਦਾਤਾ ਰੇਕੋ ਠਾਕੁਰੁ
ਸੁਆਮੀ ॥ 2
Aink rUp rMg bRhmMf ]7
God is the Lord and Master of millions of
universes; He is the Giver of all beings.
Further this universe has not stopped expanding.
The expansion of the universe has not come to an
end. It is continuing and universe is expanding
further like a tree.
It is curious that in scientific field the English
term “multiverse” was not actually invented by
modern physicists, astronomers or cosmologists,
instead it was coined by American philosopher
William James in 1896 although his usage of
the term was quite different than that of modern
scientists.
qNU pyfu swK qyrI PUlI ]3
21
Though the concept may stretch credulity, there’s
good physics behind it. And there’s not just one
way to get to a multiverse. Numerous physics
theories independently point to such a conclusion.
In fact, some experts think that the existence
of hidden universes is more likely than not.
very warm to this possibility of there being many
universes and the explanation is simply that we
are in the one where we can survive.” 10
Study of black holes also points towards the
emergence of multiverse. Within black holes, it
is believed, that a singularity exists. Singularity
is a point at which all physical laws cease and
where it becomes impossible to predict physical
behaviour. Beyond this point (singularity), it is
possible that there may be an entirely new set of
physical laws, or just slightly different versions
of the ones that we know, and that a different
universe might exist.
The scientific basis of it arose from the problems
arising out of the Big Bang theory and study of
cosmological forces like black holes. Theories
like cosmic inflation support this idea, stating
that countless universes emerged from the same
primordial vacuum after the Big Bang, and
that the universe as we know it is just what is
observable to us.
In astrophysics less well known but equally
exotic (and purely hypothetical) is the possibility
of “white holes”- the opposite of black holes.
A white hole is the opposite of a black hole.
Whereas a black hole attracts and sucks in
whatever comes near to it, a white hole does
the opposite and pushes nearby matter away.
Whereas matter and light can fall into a black
hole and never escape, white holes would emit
light and matter but wouldn’t take anything
in.It is believed that whatever matter falls into
the black hole is emitted out, on the other end,
through the white holes. Andthat material is
emitted out not in our own universe itself but in
some other unknown universe. Science fiction
fans love the possibility of such other universes,
even more so contemplating the possibility of
being able to travel between them.
Stephen Hawking, believer in Big Bang model
of the universe and founder of M-theory predicts
the existence of many more universes. He says,
“According to M-theory, ours is not the only
universe. Instead, M-theory predicts that a great
many universes were created out of nothing.”8
He further says that all these universes are
not governed by the same set of laws. Rather
different universes are governed by different
sets of laws. According to him, “The laws of
M-theory therefore allows for different universes
with different apparent laws, depending on
how the internal space is curled. M-theory has
solutions that allow for many different internal
spaces, perhaps as many as 10500, which mean
it allows for 10500different universes, each with
its own laws.”9 In this way Stephen Hawking
predicts for at least 5000 more universes.
Is there any connection between the black hole
and while hole. Yes the black and white holes
are connected to each other by wormholes which
are pretty much like black holes with an opening
poking through the singularity.
Similarly Brian Greene, a mathematical physicist
at Columbia University also admits the existence
of other universes and says (as quoted by Anil
Ananthaswamy), “A few years ago, I was a very
strong believer in a single universe, whose laws
and properties should be uniquely determined
from some deep understanding of the laws
of physics. In recent years, I have personally
undergone a sort of transformation, where I am
Scientists are searching for the evidence of other
universes though the claims of first evidence are
found by them. Scientists say that they have
found evidence that our universe collided with
22
other (parallel) universes in the distant past.
This claim emerged after studying patterns in
the cosmic microwave background radiation
(CMB), the after-effects of the Big Bang, made
by Planck space observatory operated by the
European Space Agency (ESA), and designed to
observe anisotropies of the cosmic microwave
background (CMB) at microwave and infrared frequencies, with high sensitivity and small
angular resolution, in which they may have found
evidence that four circular patterns recognized
in the CMB are “cosmic bruises” where our
universe has crashed into other universe(s) at
least four times.
From the above discussion it is clear that concept
of multiverse has not been initiated first by the
scientists. It is Gurbani which has taken lead
in giving this concept hundreds of years ago.
This is one more area of Gurbani which is being
proved by the modern science.
Asisstant Professor
Govt. College of Education, Faridkot,
[email protected], 94171 19091(M)
References
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
In this way though the scientists are so far
not been able to prove the existence of more
universes other than ours yet their claims may
find fruits in the times to come.
M:5,SGGS,p.276
Ibid,p.612
Ibid, p. 102
Ibid, p. 387
Ibid
Jap, ibid, p.5
M: 5, ibid, p. 1236
Grand Design, p. 8
Grand Design, p. 118
The edge of Reason, p. 266
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23
TAKHTS, JATHEDARS, AND LEGAL
PROVISIONS
Kashmir Singh
T
akht’ means ‘throne’ symbolizing political
power. Takht Jathedars are the spokesmen
of the authority of the Takhts. The Sikh
Gurdwaras Act 1925 refers to them as ’Head
Ministers’. The Act defines ‘Minister’ as one
who controls the management and performance
of public worship. Though no definition of
‘Head Minister’ is available in the Act, it should
be deemed as Senior or Head Minister and
having duties similar to that of other Ministers
including their supervision. The Act authorizes
Shiromani Gurdwara Parbandhak Committee
(SGPC), Amritsar to appoint them. The detailed
procedure and grounds for their removal are
available in the Act. Their appointments should
be purely on merit and by consensus making
these offices least controversial. The Jathedars
should make restricted use of Takht authority to
maintain its prestige and power. The codification
of the procedure of appointment and their
powers and obligations may be of help to avoid
unnecessary controversies.
community and the transformation of the Sikh
Movement by the sixth Guru was not in any way
deviation from the principles laid down by the
earlier Gurus. It was rather a continuation and
confirmation of the philosophy of Guru Nanak
who had condemned cowardliness and the
attitude of submission to an unjus truler dubbing
it as a shameful act.
The Miri-Piri doctrine expounded by the Sixth
Guru means that Sikhism bothers about both, the
other worldly (spiritual) as well as this worldly
(temporal), concerns of the human beings. This
unicity of religion and politics also means that
the Sikhs are not only a religious group but a
political community also. It implies that the
politics should be religion based or value based.
The Sikhs may aspire to acquire political power
but it should be exercised for the welfare of
whole mankind. Referring to the activities of the
Guru, Khushwant Singh writes, “Guru’s abode
became like that of an Emperor... He sat on a
throne and held court.... The Akal Takht became
a spiritual place, a military centre, a political
office, a court, a place for gatherings, a durbar
and a throne issuing Hukmnamas (the royal
orders)[8]. Similarly Lohelin states, ‘The Akal
Takht is a preaching centre and also the seat of
political and religious conferences”….. In fact
today the Akal Takht is a symbol of political
activity of the Sikhs. All great movements have
been led from this seat of the Sikhs”[3].
AKAL TAKHT
‘Akal Takhat’ means “Throne of the Immortal”
or “Throne of the Almighty”. It was revealed or
established bythe Sixth Guru, Guru Hargobind
Sahib in the year 1606 CE. The Akal Takht
became the centre of multifarious activities of
the Guru. At the time of assuming Gurgaddi, the
Guru put on two swords, which represented Miri
(temporal) and Piri (spiritual) powers of the Guru.
The Guru carried on the duties of spiritual office
alongwith temporal activities, thus presenting
a picture of saint-soldier. Militarization of the
Likewise the Punjab and Haryana High Court
has also concluded that Akal Takht is a symbol
of political and religious powers[4]. Reference to
a Supreme Court judgment can also be made in
24
this regard. The fact situation giving rise to the
case was that the appellant, Harcharan Singh
Brar, a Congress party candidate from Muktsar
constituency, was defeated in election to the
Punjab Legislative Assembly in 1980 by Akali
candidate H.S. Fattanwala, by a narrow margin.
The appellant alleged that a Hukmnama was
issued urging the voters tovote for the respondent.
Further, a Committee nominated by Akal Takht
allotted the election ticket to the respondent and
thus he was a Akal Takht sponsored candidate.
Speeches were delivered by eminent public
persons (Badal, Longowal, etc.) appealing to the
voters to vote for the respondent because he was
the candidate of Akal Takht as his nomination
was supported by the Hukmnama of Akal Takht.
They said that’ not to vote for him would be
against the tenets of the Sikh religion and would
be a blasphemous act. It was contended that a
Hukmnama for a Sikh is of great consequence
and its disobedience entails great misfortune.
It was pleaded that election was void for being
a corrupt practice under section 123 (3) of the
Representation of People Act 1951 that reads as
follows:
should be announced from Sri Akal Takht. He
contended that the impugned communication
from Akal Takht was not a Hukmnama, so
section 123 (3) is not attracted.
Upholding the plea of the appellant the Apex
Court observed:
It is undisputed that Akal Takht enjoys a unique
position amongst the Sikhs. It is indubitable
that any communication from Shri Akal Takht,
which is represented by eminent members of
the community as Hukmnamas, would have
great religious persuasive value even though
strictly speaking it might or might not be a
Hukmnama[10].
Some communication from Akal Takht, call it
Hukmnama or any other name, was issued. . ..
The appeal in the name of religion was made
on behalf of the respondent. So he was guilty
of corrupt practice as mentioned in S. 123 In
the result the election is set aside and the seat is
declared vacant. Appeal is allowed[11].
The Supreme Court has correctly appreciated
the position and status of the Akal Takht.
The appeal by a candidate or his agent or by any
other person with the consent of the candidate or
his election agent to vote or refrain from voting
for any person on the ground of his religion,
race, caste, community or language or the use, or
appeal to religious symbols... for the furtherance
of the prospects of the election of that candidate
or for prejudicially affecting the election of any
candidate.
OTHER TAKHATS
There cannot be any other Takht parallel to that
of the Almighty (Akal Takht). There is hardly
any evidence showing declaration or recognition
or establishment of any of the other four Takhts
by the Tenth Master.The Guru had exercised
the power that emanated from Akal Takht while
issuing the Hukmnama from different places.
Issuing Hukmnama by the Guru from a particular
place do not confer the status of ‘Takht’ upon
that place. The Guru had issued Hukmnamas
from Paonta Sahib also but that is not known
as Takht. It seems that the Sikhs had themselves
started the use of this terminology for some
important places connected with the Tenth Guru.
The example of declaring Damdama Sahib as
The respondent argued that in order to constitute
a Hukmnama proper fulfillment of certain
conditions precedent is required namely) there
should be a meeting of Sarbat Khalsa, i.e., all the
Sikhs, b) a unanimous decision must be arrived
at, c) it should be approved by the Shromani
Gurdwara Parbandhak Committee, d) decision
25
‘Takht’ by the SGPC in 1966 in deference to the
wishes of the Sikhs of Malwaregion, is before
us. All these places where the other four Takhts
are said to be situated are certainly sacred places
for the Sikhs but they are not Takhts in the sense
the Akal Takht is.
his successors also came to be known as such. It
is worth noting that head priests of Patna Sahib
and Hazur Sahib continued to be addressed
as head priests or Head Granthis. The title of
‘Jathedar’, has not been used for them, though it
is being commonly used for the head priests of
the ‘Takhts’ in Punjab.
Patna Sahib besides being the birthplace of
the tenth Guru also received recognition as an
important seat of Sikhism when Guru Gobind
Singh gifted one of the four copies of Granth
Sahib prepared at Damdamaunder his personal
supervision. Keshgarh Sahib, birth place of
Khalsa, is a turning point in the Sikh history.
Hazur Sahib is the place where the tenth Guru
breathed his last and bestowed Guruship upon
Granth Sahib. It was perhaps on the analogy
of four Hindu Tiraths that four Takhts were
declared as such by some Sikhs. The fifth Takht
was declared to be so keeping in view the
political exigencies and regional considerations.
At Damdama Sahib, the Guru wrote Zafarnama
to Aurangzeb and prepared copies of Guru
Granth Sahib.
A new development in this regard took place
at Patna on August 22, 2000. While paying
tributes to the former Head Granthi at his
Bhog Ceremony, the President of Takht Patna
Sahib Managing Committee made an important
announcement. He appointed one of the Granthis
as Takht Jathedar though no such office existed
there prior to that. The appointment perhaps
does not have the formal approval either of the
Committee or of the Sangat. A formal letter
of appointment is yet to be issued though the
appointee has started acting and claiming
himself as ‘Jathedar’. No specific details as to
his tenure, functions, responsibilities etc. is
available as yet.
The office can be better known as that of Mukh
Sewadar (Chief Attendant) or spokesman. He
is not supposed to exercise the powers of Akal
Takht which fall within the domain of Sarbat
Khalsa. He is the spokesman of Sarbat Khalsa.
The office is meant to implement the Hukmnama
of Guru Panth but not of the Jathedar himself.
He is not the occupant of the throne, he is not
to issue royal orders, he is only an attendant or
spokesman of that office or throne. He cannot
dictate the community or arrogate Takht’s powers
to himself. He is to act as a ‘Speaker’ to convene
the meetings of Sarbat Khalsa or representatives
of the community and initiate the discussion on
crucial issues and announce the decisions based
on combined wisdom.
Takht Jathedar: A Jathedar means a person who
leads a Jatha (band). So he is a leader or chief of
any organization. But a chief or leader of Akal
Takht is difficult to imagine. Such a position
can only be attributed either to God or to Guru.
Therefore the current use of the term ‘Jathedar
of Takht’ is a misnomer. There is hardly any
reference to “Takht Jathedar’ in the early Sikh
history. It was on October 12, 1920 when some
Sikhs belonging to the so-called low castes were
baptized at Jallianwala Bagh and were taken to
Harmandir Sahib and Akal Takht by the Sangat.
When they reached Akal Takht they found the
caretaker and Granthis of Akal Takht missing.
The Sangat appointed a Jatha to look after Akal
Takht Sahib and appointed Bhai Teja Singh
Bhuchar as Jathedar of that jatha (battalion). As
Bhai Teja Singh was addressed as Jathedar, all
Selection for the office of Jathedars and their
continuation in office has become politicsoriented. The persons with allegations of
26
Section 41 of the Act provides that the
management of every Sikh Gurdwara shall be
administered by the Committee of management
constituted thereof, the Board and the
Commission in accordance with the provisions
of the Act. About ninety important Gurdwaras
are listed in section 85 and it is provided that
the Board (SGPC) shall be the Committee of
management for these Gurdwaras. For other
Gurdwaras left out of this sub-section, SGPC
is only a supervisory body and independent
Committees of management are directly
managing them. Clause of sub-section (1) of S.
85 mentions Sri Akal Takht Sahib at Amritsar
and Sri Takht Keshgarh Sahib at Anandpur
for which SGPC will act as Committee of
management also. It may be mentioned that in the
original Act of 1925 only the above-mentioned
two institutions were included in section 85 and
were put under the direct management of the
SGPC. This was the only distinction that was
recognised between the Takhts on the one hand
and other Gurdwaras on the other. However this
distinctive position is not retained for the Takhts
when other Gurdwaras are also brought under the
direct management and control of the SGPC by
their inclusion in section 85 by an amendment in
1944. The amendments to the Act in 1944, 1959
and 1998 have taken the number of Gurdwaras
for which the SGPC will act as a Committee of
management to ninety[5].
corruption, of moral turpitude, of acting
irresponsibly are or have been occupying the
offices of Jathedars of various Takhts. Only
‘non-partisan scholars of Gurmat with clean
conduct and behaviour should be appointed to
don these offices.
PRIESTLY CLASS
Sikhism does not recognize any kind of priestly
class. Brahminical priestly class and Muslim
clergy were specifically criticized by the Gurus.
When Guru Gobind Singh created the ‘Khalsa’,
he removed all the intermediaries and established
the direct contact of the Sikhs with the Guru and
God. It is only due to the exigencies of time in the
modern life and smooth and sufficient functioning
of Gurdwaras that Granthis etc. are appointed.
Every Sikh is entitled to perform all types of
religious services, rituals and duties. Thus there is
no recognized clergy or priestly class in Sikhism.
No post equivalent to the Pope of Christians
exists in Sikhism. Power of the Almighty is not
entrusted or bestowed upon any individual. It is
the Guru Panth or Sangat or Sarbat Khalsa
that can claim delegation of those powers.
TAKHTS, JATHEDARS AND THE SIKH
GURDWARA ACT 1925
A wrong impression is prevailing that the Sikh
Gurdwara Act contains no provision regarding
Takhts and Jathedars. In fact there are a number
of provisions applicable to them. A list of Sikh
Gurdwaras which are tobe managed in accordance
with the provisions of the Sikh Gurdwaras Act
is appended to the Act as Schedule I. Akal Takht
Sahib (Akal Bunga), Shri Takht Keshgarh Sahib
and Takht Sri Damdama Sahib are included in
this Schedule at serial numbers 27, 118 and 354
respectively. The three Takhts situated in Punjab
are mentioned alongwith other 350 scheduled
Gurdwaras in the Act.
While prescribing the composition of the
Board (SGPC), the Act is now referring to five
Takhts. Section 43-A (1) provides that besides
the elected and co-opted members the Board
(SGPC) shall consist of the Head Ministers
of the Darbar Sahib and the following five
Takhts, namely Sri Akal Takht Sahib Amritsar,
Sri Takht Keshgarh Sahib Anandpur, Sri Takht
Patna Sahib, Sri Takht Hazur Sahib Nanded
and Takht Damdama Sahib Talwandi Sabo as
ex-officio members. The last mentioned Takht
27
Damdama Sahib was recognised as Takht by a
resolution of SGPC dated November 18, 1966.
It was only in 1959 that the Act was extended to
the erstwhile PEPSU area in which Damdama
Sahib is situated. It is as late as 1999 that Takht
Damdama Sahib is included in section 43—A
(1) by an amendment to the Act.
functions and powers of control of management
and performance of public worship at the
respective Takht.
Appointment and Dismissal
Section 136 of the Act authorizes the respective
Committee of the Gurdwaras ...to appoint any
qualified person as minister or office-holder
if any vacancy is there. As mentioned above
‘minister’ impliedly includes ‘Head Minister’
also, so the Committee concerned can also
appoint Head Ministers of Takhts. The SGPC is
the Committee of management of three Takhts
in Punjab as per provisions of section 85 So the
Head Ministers or Jathedars of Takhts are to be
appointed by the SGPC that has been exercising
this power without being questioned. As
mentioned above the Head ministers of Takhts
must be included in the statutory definition of
‘Minister’ in Section of the Act which says that
“Minister’ is an office-holder of a particular
kind. Section 133 of the Act opens with the
words, “subject to the provisions of this Act, a
Committee shall have full powers of control over
office-holders...” Thus, the SGPC is to have full
control over the jathedars. Section 134 provides
for their suspension or dismissal on any of the
following grounds:
It is to be noted that the term ‘Head Ministers’
of the Takhts is used in the Act. Term ‘jathedar’
is not used for them. We can say that minister is
a managerial or official term and not a religious
one. It shows that nomenclature ‘jathedars’ for
the ‘Spokesmen’ of the Takhts was not prevalent
in the twenties of the last century. It has become
common only afterwards. But there has never
been any doubt or debate that ‘Head Minister
means anything else than ‘jathedars’ and the
‘jathedars’ have been attending meetings of
the SGPC as members right from beginning.
But they are referred to as ‘Head Ministers’ in
the official records. ‘For example the minutes
of the SGPC meetings marking the presence of
members refer to them as ‘Head ministers’.
The term ‘Head Minister’ is not defined in the
Act but term ‘Minister’ is defined in Section 2
(4) of the Act as follows:
“Minister meant an office-holder to whom
either solely or along with others the control of
management or performance of public worship
in a Gurdwara and of the rituals and ceremonies,
observed therein is entrusted”
(a)Persistent default in duty of submitting of
budgets, accounts, reports or returns.
(b)
Disobedience of lawful orders of the
Committee.
So an office-holder who is entrusted with either
control of management or performance of
public worship is a “Minister”. To be a Head
Minister, one must fulfil the qualifications of a
‘Minister’. Only the ‘Head Ministers’ can be the
members of the SGPC and of the Committees
of management Taking the ‘Head Minister’ and
‘jathedar’ as synonymous, he should be a person
who holds the office which carries the duties,
(c) Malfeasance, misfeasance, breach of trust or
neglect of duty in respect of a trust.
(d)Misappropriation or improper dealing of
Gurdwara property.
(e) Unsound mind or physical unfitness to
discharge the functions of office.
(f)Misconduct of such a character rendering
him morally unfit for office.
28
the term ‘head priest’ that may not be totally
appropriate but is certainly better than the term
‘Jathedar’ which is currently in use.
(g)
Persistent default in performance of
duties connected with the management or
performance of public worship or of any
rituals and ceremonies in accordance with
the teachings of Sri Guru Granth Sahib.
It will be relevant to mention that the proposed
draft of All India Sikh Gurdwaras Bill 1999,
prepared by Justice Harbans Singh, Chief
Commissioner Gurdwara Elections, includes
a full chapter[7] on Takht Jathedars and Head
Granthi of Sri Darbar Sahib. It envisages the
appointment of Jathedars by the Central Board
out of a panel of names recommended by the
selection committee constituted by the Central
Board.
(h) Has ceased to be a Sikh. Provision to section
134 empowers the Committee to prescribe
the maximum period of service or age limit
for retirement of ministers and others.
Sectioni135 prescribes certain procedural
safeguards before dismissal of Ministers. It
requires an inquiry, framing of definite charge in
writing in respect of each offence and explaining
the same to such minister. Evidence for and
against should be adduced in his presence.
His defence is to be taken down in writing and
finding on each charge is to be recorded. The
SGPC can suspend a minister pending enquiry.
The order of SGPC to suspend or dismissal of
minister shall be final. There is no provision for
appeal either to the Commission or to the court.
The power has been used quite frequently for
the removal of Jathedars by the SGPC in the
recent past. Thus, it is absolutely clear that the
Sikh Gurdwaras Act, 1925 vests the power of
appointment and dismissal of High Ministers
(Jathedars) in the SGPC. The Act does not lay
down detailed guidelines for the SGPC as to the
appointment of jathedars. No qualifications are
prescribed. Section 136only says that any person
who is qualified for the office in the opinion of
the SGPC can be appointed as Head Minister
(Jathedar). But as regards dismissal a number of
grounds and detailed procedure is contained in
sections 134 and 135 of the Act.
The selection committee shall invite nominations
from Sikh institutions and organizations in India
and abroad to prepare the panel of names for the
purpose. The Board will consider the panel of
names in a meeting specifically convened for this
purpose and take a decision for appointment by
2/3 majorities of present and Voting members.
The Bill also proposes their qualifications as
being (a) Amritdhari Sikh graduate, (c) well
versed in study of Guru Granth Sahib, writings
of Guru Gobind Singh and eminent Sikhsavants,
(d) working knowledge of other religions,
(e) aged between 45 and 70 years and has
reputation of living the life of Gursikh. Further,
it prescribes that the Akal Takaht Jathedar shall
convene the meetings of Jathedars and Head
Granthis and they shall decide the matters in the
form of Gurmatta by consensus.
Justice Kuldip Singh[2] opines that inclusion of
such a chapter in the proposed enactment will
not stand the test of constitutionality before
the courts. It will be held as interference by
Parliament in the religious affairs of Sikhs and
therefore violative of Articles 25 and 26 of the
Constitution. It is submitted that such provisions
are not likely to be held as unconstitutional as the
power of appointment is to be conferred on there
presentative body of the Sikhs and only Sikhs are
Section 4 of Delhi Sikh Gurdwaras Act 1971
provides for the composition of the Delhi Sikh
Gurdwaras Managing Committee of 64 members
that includes head priests of Akal Takht Sahib,
Takht Kesgarh Sahib, Takht Patna Sahib and
Takht Hazur Sahib. The Delhi Act has used
29
to be appointed to these offices. Regulation of
religious affairs in this context seems to be within
the permissible limits. We need not discuss this
aspect in detail as there is no likelihood of such
an enactment in the near future.
‘Jathedar’ in his personal capacity is not a
supreme or paramount authority. Though he
enjoys a high and respectable position and
status being the spokesman of the authority
symbolized by the Takht. The Act empowers
the SGPC to appoint, control, suspend, and
dismiss the Jathedars of Takhts in Punjab. The
SGPC have been making a liberal use of these
powers. It will be betterif a consensus is evolved
to appoint really meritorious. learned, honest,
selfless individuals as Jathedars, by wider
consultation. Their jurisdiction, functions, and
responsibility and procedure for the exercise
thereof need also be demarcated. To prevent the
frequent controversies as to the appointment and
removal of Jathedars, there is nothing wrong if
the procedure for their appointment, removal
and taking decisions is codified. Proposed
provisions in the Sikh Gurdwara Bill 1999 can
be of help and guidance for the purpose.
Another development in this regard deserves
notice. At the Bhog ceremony of former Head
Granthi of Takht Patna Sahib on August 24, 2000,
the President of Gurdwara Managing Committee
announced the appointment of Takht Jathedar
though no such office existed there prior to that.
The announcement, perhaps, did not have the
formal approval of the Managing Committee
that had completed its term and later dissolved
itself leaving the management in the hands of
an interim committee of five persons. No form
a letter of appointment is issued to the person
who has started acting and claiming himself as
Jathedar and no details as to his tenure, functions
and duties etc. is available as yet.
CONCLUSIONS
Professor of Law,
Guru Nanak Dev University, Amritsar, India
Strictly speaking, there is only one Takht that
is of the Almighty, Akal Takht, which has no
equal or parallel. Other Takhts though came to
be designated as such by tradition should be
carrying and enforcing the authority of Akal
Takht. But no controversy need be initiated
by withdrawing the status of Takht from other
four Takhts. ‘Takht Jathedar’ is a term, which
has become of general use but has no historical
origin. The title of “Takht Jathedar’ is only
of 20th century origin. Mukh Sevadar’ is a
more appropriate title, which reflects humility
and service. But now it has come to stay due
to wider use. The Sikh Gurdwaras Act 1925
refers to ‘Head Ministers’ of Takhts and not the
‘jathedars’ thereof ‘Takht Jathedar’ is nowadays
considered as vernacular equivalent of ‘High
Minister of Takht’.
REFERENCES _
1
Harcharan Singh v. Sajjan Singh.All India Reporter, 1985, Supreme
Court, 236.
2. Kuldeep Singh has been President, World Sikh Council and former
Judge Supreme Court of India. These views were expressed by him
in a Seminar on All India Sikh Gurdwara Legislation organizedby
WSC & DGMC at New Delhi on ...and also in private discussion
with this author.
3. Lohelin, C.H. 1974. The Sikbs and their Scriptures. 3rd.ed. Lucknow
Publishing House, Lucknow; p 79
4. Satnam Singh Bajwa v. Ujjagar Singh Sekhwan, Election petition
no. 32 of 1980 decided on March24, 1981.
5 Section 85 (1) as amended by Govt. of India Notification dated
April 30, 1998.
6. Sections 45, 46, 90 of the Sikh Gurdwaras Act, 1925.
7. Sikh Gurdwaras Bill, 1999, Chapter VII (clauses 78-84).
8. Singh, Khushwant. 1963. History of Sikhs, Vol. 1. Princeton
University Press, p 63.
9. Sub—section (9) of Section 135 of Sikh Gurdwaras Act 1925.
10. Supra 1, at 247. (In Ref# 1)
11. Supra 1, at 250. (In Ref #1)

30
WHAT IS THE FAMILY*?
TRADITIONAL VALUES FACE
MODERN CUSTOMS?
Dr. Jasjit Singh Walia
T
wife. The following verse admirably illustrates
this belief:
he family is a basic unit in our society and
usually consists of husband and wife living
together and participating in the care and raising
of their children. Since the children are the
future for a better global society it is important
that an individual family play a three-fold role
in the child’s life:
Dn ipru eyih n AwKIAin bihn iekTy hoie
eyk joiq duie mUrqI Dn ipru khIAY soie
slok mhlw 3, pnw 788
Dhan pir aih na aakhiun baihun ikhathay hoai
First, the family should foster the child’s growth,
development, health, wellbeing, and also enable
the child to acquire social, cultural, and religious
duties and responsibilities.
Aik joat doaiy moortee dhan pir kahiaiy soai
slok mahala 3, p 788
“Those who merely sit together are not said
to be husband and wife. Rather they alone are
called husband and wife who have one soul in
two bodies”.
Second, the family should provide the child
with affection, with a sense of belonging, and
with a feeling of being a part of the world family
we live in.
The hymn which we just cited is from SGGS,
in which the Absolute Truth and/or Absolute
Reality is superbly revealed by God to Guru
Nanak
Third, the family should inculcate the religious,
the cultural, and the traditional values in the
child. It is no wonder then that the family is
child’s first impressionable source for social,
ethical, moral and spiritual values.
Guru Nanak Dev (1469-1539), the founder of
Sikh Faith. The universal common sense Eternal
Message of SGGS has unprecedented global
appeal for many reasons. But the three pertinent
one’s pertaining to this write-up are:
In the United States people immigrate from all
over the world, you may then ask, are these
people able to maintain their traditional
family values? Let us see how, the holy Sikh
Scripture, Sri Guru Granth Sahib (SGGS),
provides us insight and guidance into the family
values, and, how these are being influenced by
modern customs. It is obvious that in order to
have a family we need to have a married couple.
According to Sikh faith the married couple should
have one common soul for both husband and
1. It contains only the Divine Word, written in
its entirety by Sikh Gurus themselves, and
is free from any stories, dogmas or rituals.
2. Its Divine Word elegantly describes
Spiritual Laws of Absolute Truth, and
ever lasting wisdom applicable to all
the people of the world for all the times,
present and future.
31
family values. Guru Nanak Dev compares such
a worldly situation with that of burning fire.
He says, just as fire destroys whatever comes
on its way, these evil practices are destroying
the very fabric of our traditional family
values. This scenario is admirably illustrated
by the hymn:
3. Serious reflection and deliberations on
this timeless Scripture provides practical
and righteous solutions to our worldly
problems.
The first take-home-message on Sikh family
values from SGGS is, that both husband and
wife should live a holy life and believe in,
and behave as if they have one united soul.
Therefore, marriage is to be sacred, where premarital chastity and post-marital fidelity are to
be maintained.
jgq jlMdw riK lY
slok mhlw 3, pnw 853
ApxI
ikrpw
Dwir
jagut jalanda rakh lai aapnee kirpa dhaar slok
mahala 3, p 853
Unfortunately, today sexual license is being
celebrated daily in the popular news media,
television and movies. Is it then any surprise
that some married couples do not consider
marriage sacred and/or lasting? This often
leads to unhealthy relationship and to divorce.
To counter this growing threat in our society
we need to ensure commitment to sexual
abstinence until the day of marriage. We,
parents, owe it to our children to help them stay
pure for marriage. Remember, true love always
waits.
“O, God the world is on fire, protect (save) us
with your grace”.
The second take-home-message then is that we
should earnestly petition God for His Mercy,
His Grace, His Blessings and His Guidance so
that we can be freed not only from above-cited
evils, but also from more deadly evils of lust,
anger, greed, worldly attachments, slandering
and arrogance, as advised by the verse:
kwm kRoD Aru loB moh ibnis jwie AhMmyv
nwnk pRB srxwgqI kir pRswidu gurdyv
gEuVI suKmnI mhlw 5, pnw 270
Let us for a moment look at the material
progress made in twentieth century, which has
surpassed the progress made in all the previous
centuries combined. Although we notice progress
in almost all areas of life like health, wealth,
nutrition, and consumer goods. Yet with all these
advances the world now faces terrorism, violence
and worldwide instability. Many people feel
insecure and unsafe. Further, a large number
of people are experiencing inner emptiness,
spiritually bankruptcy. fear, and a subtle sense
of despair. Is it then any surprise that we have
serious problems in our society, included but
not limited to, alcohol and drug abuse, marital
infidelity, divorce, violence, intolerance, hatred,
lies, and corruption? These are social cancers
of our society, which are destroying our core
kaam krodh aur lobh moh binus jaaiy ehmaiv,
Nanak prabh sarnagatee kar parsaad gurdev
guari sukhmani mahala 5, p 270
“Nanak has come to God’s refuge, bless Thy
grace oh Gurdev (God), so lust, anger, greed,
attachments, and arrogance get eliminated”.
A careful analysis of “why evils exist in
our society” suggests that the root cause of
many of our evil doings is, “not speaking
the truth”. Lying seems to penetrate every
walk of our living. Unfortunately telling a lie
repeatedly casts doubt on the reality of truth
and people start believing in the lie as the truth.
The Sikh scripture commands us to speak
the truth.
32
bolhu swcu, pCwxh AMidr
mwrU mhlw 1, pnw 1026
and in the cosmos. This is reflected in the hymn
below:
bauloh saach, pachaaneh undir
maru mahala 1, p 1026
paux pwxI DrqI Awkws, Gr mMdr hir bnI
ivic vrqY nwnk Awp, JUT khu ikAw gnI iqlMg
mhlw 4, pnw 723
“Speak the truth, realize (Truth, God) within.
pavun paanee dhartee aakaas kar mandir har
banee
The third take-home-message then is, to live
with and in truth while carrying out our daily
activities, and we must not be afraid to proclaim
truth in our doings, in our writings or in our
speech.
vich vartai Nanak aap jhoot koh kiaa ganee
tilung mahala 4, p 723
“God has built His temple in air, water, earth and
sky, oh Nanak, God permeates (everywhere), so
tell me what is false here, (i.e., it is all true)”.
Remember, lies when told over and over again
have a strange way of appearing as virtual
truth, and these can be poisonous and ruin
lives.
Additionally, SGGS instructs us that God is not
just present in us, but He is also our constant
companion and a eternal supporter, and that
He is protecting us, guiding us and showing us
the right direction.
Another important Divine Sikh Principle of
family values is that we are all children of
the same, one God and that His Divine Light
is present in each one of us, as is beautifully
illustrated by the hymn:
hir myrw swQI sMig shweI
Awsw mhlw 5, pnw 375
kwieAw mhlu mMdr Gr hir kw iqs mih rwKI joiq
Apwr mlwr mhlw 1 pnw 1256
Har
mairaa
sathee
aasa mahala 5, p 375
kaaya mehul mandir kar har kaa tis meh raakhee
joat apaar malaar mahala 1, p 1256
“God is my companion, and helper (supporter)”.
sangh
sahayee
kr joiV gur pih kir ibnMqI rwhu pwDru guru dsY ]
sUhI mhlw 1, pnw 766
“The body is the palace, the temple and home of
God, and into it (God) has placed infinite Light
(God’s Spirit)”.
kar jaur gur peh kar beenanti raah paadhur
gur dasai suhi mahala 1, P 766
eyku ipqw eyks ky hm bwirk qU myrw gur hweI soriT
mhlw 5, pnw 611
With folded hands offer a sincere prayer to
your Guru: Guru will show you the way and the
means.
aik pitaa aikus kai hum baarik too mairaa gur
haaey soruth mahala 5, p 611
The fourth take-home-message then is that a
Superb Divine Power, God, is at the center of
every thing we see or do in this world. And
God is our common Father and our constant
Companion. This interconnects each one of
us to one another and to the world around us?
Wouldn’t this make each one of us part of
“We have one father, we are children of same
Father, and you are my Guru”.
Doesn’t this means that God is present in every
one of us. In fact, we see God’s manifestations
all around us in the nature, in the universe,
33
God’s own extended family? Therefore,
aren’t we all related to one another as brothers
and sisters? Doesn’t this mean that we should
put the welfare of others above our own and
show kindness towards everyone, and in all
we do? That is what love is. That is what love
means. That is what love in action is, and
that is what it requires us to do. Doesn’t this
require that we should be gentle and loving in
all our deeds and thoughts? Doesn’t this require
that we should do away with selfishness, the
main cause of our sorrows? When we truly
believe that God is always with us, then won’t
we feel duty bound to lovingly carry out all our
deeds righteously simply in reverence and/or
fear of God, and God within us is watching us?
Today, we are losing sight of this profoundly
meaningful message of Guru Nanak in
our daily living, and are straying away from
loving, caring, and serving each other? This
is then partly responsible for many ills of
our society.
“Among householders Thou are the greatest
Householder”.
imTq nIvI nwnkw, gux cMigAweIAw qqu slok mhlw
1, pnw 470
mithat neevee Naanaka, gun changayaa tat slok
mahala 1, p 470
“The essence of virtues, oh, Nanak, is sweetness
(of tongue) and humility”.
sq sMqoK dieAw Drm sIgwr bnwvau iblwvl mhlw
5, pnw 812
sat santokh dayaa dharum seegaar banaavoe
bilawal mahala 5, p 812
“Beautify (decorate yourself) with truth,
contentment, compassion and righteousness”.
Sadly, in order to acquire happiness most people
ignore these age-old divine virtues and resort to
unscrupulous means. They may become famous
and rich and achieve temporary happiness, but
they lose out on peace of mind and spiritual
bliss, the eternal happiness. Can this trend be
reversed? Yes, it can be? Through unwavering
faith in the power of Divine Grace, and with real
efforts, hard work, courage, and commitment,
God will lead us to the righteous path to do
virtuous deeds, not in pride, but in humility.
The above-cited hymns are the foundation of
the Sikh beliefs, in part, to practice a virtuous
and holy lifestyle in all our daily activities.
Some of the additional noble qualities from
SGGS for us to practice are accepting divine
order, earning an honest living, sharing
ones gifts, sweetness of tongue, contentment,
compassion, integrity, forgiveness and
patience as is illustrated by the following
hymns: The Sikh religion advocates performing
one’s duties and responsibilities within the
framework of a family life. The hymns below
show the importance of family life centered
in God.
The fifth take-home-message of family values
then is that we must completely surrender to
God in utmost humility. Humility must not
be thought as weakness or meekness, rather it
reflects and shows our deep reverence and an
unflinching devotion to God.
It is sad that humility is fast disappearing from
our society and is being replaced by excessive
individualism born out of ego, arrogance, and
a feeling of individual superiority, a feeling
“I-ness” and “Me” only. You know, what
Bing Crosby (1903-1977), the late popular
American singer and actor in a show
gRsqn mih qUM bfo igRhsqI
gujrI mhlw 5, pnw 507
Grahstan meh too badhau grahstee gujree
mahala 5, p 507
34
but are also for all the people of the
celebrating the victory of world war
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whole world regardless of their nationality,
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class, ethnicity, gender, economic status,
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In summary, the traditional Sikh Family values
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35
36
Sikhism’s view on widows
and widowers
Mrs. Mohinder Kaur Kapoor
ikhs are allowed to remarry after the
death of a spouse. There is no prohibition
against widow and widower remarriage in
Sikhism.
S
their husbands funeral pyre. Child marriage and
female infanticide were prevalent and purdah
(veils) were compulsory for women. Women
were also not allowed to inherit any property.
Sikh religion is a very young religion. Its founder,
Guru Nanak , was born in 1469. At that time
Hinduism and Islam were the two predominant
religions in India. Guru Nanak was born in a
Hindu family, but he revolted against Hindu
practices of caste system, meaningless rituals,
child marriage, sati (burning alive on husband’s
pyre) system and image worship. His followers
called themselves as Sikhs. It is the same as many
other religions, in Christianity. Jesus was born in
a Jewish family, revolted against the prevalent
wrong and corrupt practices of the times, and
his followers called themselves as Christians.
Mohammed’s family were pagans and believed
in image worship, he revolted these practices
and his followers were called Muslims.
In Sikhism widows enjoy the same respect as a
married woman whose husband is alive. She is
not treated as untouchable like in other cultures
and societies.
On looking the suffering of women in Indian
society, Guru Nanak said in one of his hymns:
Why call her inferior?
When she is the one who has given birth to kings
and saints.
Uplifting of women and giving them equal
rights was one of the main teachings of the Sikh
Gurus. Guru mothers, Guru wives and Guru
daughters played an important role in the Sikh
history. The names of Mata Tripta, Mata Khivi,
Bibi Bhani, Mata Ganga, Mata Gujri and Mata
Sundri can be specially mentioned amongst
others.
The plight of women in general and widows
in particular was very appalling at the times of
the Sikh movement, so Sikh Gurus raised their
voice against the horrific treatment of women in
the Indian society.
In Hinduism, an example of anguish of Hindu
widows can be felt from the following:
Both Hindus and Muslims regarded women as
inferior and household property. Women were
treated as slaves whose only value was as a maid
servant or for child bearing machine. Men were
allowed polygamy but widows were not allowed
to remarry but forced to burn themselves on
Lalita Goswami was married only a few years
when her husband, a Hindu priest who beat her
and abused her, died of an apparent overdose of
drugs. She was left with three young children.
37
Women walk hand in hand with men. Women
are, and have been, members of the Gurdwara
management committees and can recite kirtan
(singing of holy hymns) along with men in any
Gurdwara, and no distinction is made whether
their husbands are alive or they are widows.
Wherein widows in other religions are not
allowed to study and go to school or College,
there is no such restriction in Sikh religion.
Her ordeal to fight against family and society
lasted for decades.
Immediately after her husband died, her inlaws kicked her out, forcing her back to
her parents’ home. Her brother saw her as a
financial burden and neighbours ostracized her.
In a bid to keep peace, her mother exiled her
and her two youngest children to Vrindavan in
central India, a sacred town known as the City
of Widows.
Sikh widowers also enjoy the same religious
and social rights as an ordinary Sikh male.
This is just one story of plight and distress
amongst thousands of such stories.
When a partner dies, the Sikhs consider it the
Command of the Almighty, and widows and
widowers are comforted rather than blamed and
called inauspicious and ill-omened as in many
other religions and societies.. Sikhism does not
believe in any superstitions and inauspiciousness.
Whatever happens is considered the Command
(Hukam) of God.
Today, many thousand widows live in
Vrindavan, where the Hindu god Krishna is
said to have grown up. Although it is believed
they were first drawn for religious reasons
centuries ago, many widows now come to this
city of 4,000 Hindu temples to escape abuse
in their home villages, or are banished by
their husbands’ families so they won’t inherit
property.
Sikh holy scripture Guru Granth Sahib, and
Sikh Code of conduct ‘Sikh Rehat Maryada
have no rules against the Sikh widows and
widowers. Both, a widow and a widower,
remain respectable members of the society
and eligible for remarriage whenever they
please and find a suitable partner. Marriage of
a widow and a widower is not a taboo in Sikh
religion.
Widow marriage, which is banned in many
Indian societies, is allowed in the Sikh society
and is not looked upon as a taboo. Widows are
treated as ordinary human beings and not forced
to wear simple white clothes and forbidden to
use facial make-up.
Gurdwaras, the Sikh place of worship, are open
to Sikh widows and no distinction is made
between an ordinary Sikh woman and a Sikh
widow.
The Sikh traditions clearly state “If a woman’s
husband has died, she may, if she so wishes,
finding a match suitable for her, remarry.
For a Sikh man whose wife has died, similar
ordinance obtains.”
Sikhism is a very liberal religion, it does not
believe in old rituals and priesthood. Sikhs can
directly bond with God without any intermediary.

38
Language Department,
Khalsa College London
IN THE SERVICE OF SIKH GURUS & SIKH RELIGION
The following publications are aimed to spread the knowledge of the Sikh history and the divine message of
the Sikh Gurus
PUBLICATION LIST
Books by: Dr. Sukhbir Singh Kapoor, Ph.D, M.Comm, B.Comm (Hons) M,A. (Law) FCCA FCMA
Vice Chancellor, World Sikh University London
Tel. 07956508025, 020 8427 5132, 020 8428 4052; Fax. 020 8427 4880; email: [email protected]
All books are in English; Guru-bani text is both in Panjabi and English.
Year of publication / book list
2014 Guru Granth Sahib: An Empirical Study Volume II [ISBN:978-81-7010-400-1
2013 Japji- A way of God Realisation, fourth edition, Rehrassa & Kirtan Sohila- to torch to pass through the darkness of death,
second edition [ISBN:81-207-1527-6]
2012 Epistles & Signets: Letters written, signs and seals of the Sikh Gurus [ISBN:978-81-1710-390-5]
2011
Guru Granth Sahib: An Empirica Study Volume 1 [ISBN:978-81-1710-386-8], Sikh Law Book, second edition [ISBN:81-7010-328-2]
Islam, An Introductory Study, second edition, [ISBN: 81-7010-386-8],
Sikh Religion and the Sikh People, sixth edition, [ISBN: 81-7010-230-8]
2010 1. Islam: An Introductory Study (2nd Edition),
2. Guru Granth Sahib: An Introductory Study (4th Edition
2009 1. Hinduism – An Introductory study (second edition) 2. Comparative Studies of World Religions. (fourth edition)
3. Guru Granth Sahib – A step by step study Part I (under publication)
2008 1. The Crowning Glory of Guru Granth Sahib [ISBN: 81-7601-940-8] 2. The Last Rites –A Comparative Study of the last rites
of different religions[ISBN:978-81-7010-369-1] 3. The Making of the Sikh Rehatnamas [ISBN:978-81-7010-370-7]
4. Anglo Sikh Wars [ISBN: 81-7601-945-3] 5. Sloaks of Guru Tegh Bahadur and Text of Ragamala (ISBN:978-81-7010-3712007 1. A Dynamic Look into Sukhmani Sahib ( ISBN: 81-7601-558-9)
2006 1. The Birds and Guru Granth Sahib (ISBN: 81-7601-772-8)
2005. 1. The Sikh Ideology (ISBN:81-7601-729-9)
2. Janam Sakhi Parampara (ISBN: 81-7601-700-0)
3. Hinduism – An Introductory study (ISBN: 81-7010-354-1)
2004 1. The Sikh Law Book - the Law personally handed by God to Guru Nanak (ISBN: 81- 7010-328-2)
2. Guru Granth Sahib – An Insight into its Format and Design (ISBN: 81-7010-335-5 )
3. Islam – An introduction (ISBN: 81-7010-341-x ) 4. Sui Generis Martyrdom – Martyrdom of Mata Gujri and
Sahibzadas (ISBN:81-7010-344-4 ) 5. Sikhism – Guru Granth Sahib and The Sikh History (ISBN: 81-7601-6705-5 )
2003 1. Guru Granth Sahib – An Advance Study Volume 2 (2007 edition) (ISBN: 81-7010-321-5 ) 2. Dasam Granth – An
Introductory Study (ISBN: 81-7010-325-8) 3. Comparative Studies of World Religions. (Second edition) (ISBN: 81-7601790-6 ) 4. Asa di Var –An Epic the listening of which fulfils all worldly desires.(ISBN: 81-207-2653-7)
2002 1. Guru Granth Sahib – An Advance Study Volume 1 (2006 edition) (ISBN: 81-7010-317-7 )
2. Sikh Religion and the Sikh People (Fifth revised edition 2007) (ISBN:81-7010- 230-8)
3. Sikhism – An Introduction (Second revised and enlarged edition) (ISBN:81-7610-795-1)
4. Japji – A way of God realisation (Third edition)
2001 1. Sikhism – 1000 questions answered. (ISBN:81-7010-310-x ) 2. Guru Granth Sahib, An introductory Study (enlarged
edition). (ISBN:81-7010-293-6 ) 3. Sikh Philosophy,Facts and Fundamentals of Sikh Religion(2nd edition)(ISBN:817010-239-1 ) 4. Japjee – The Sikh morning prayer (Illustrated deluxe edition) (ISBN:81-7002-078-6 )
2000 1. Bhagat Bani (ISBN:81-7010-300-2 ) 2. Sikh Religion and the Sikh People (2nd edition) ‘Adjudged best book of the yr’
1999 1. Sikhism – An Introduction (ISBN:81-7601-795-7)2.Saint Soldier (The Khalsa Brotherhood) (ISBN:81-7010-285-5 )
3. Comparative Studies of World Religions. (ISBN:81-7601-790-6 ) 4. The Creation of Khalsa (Edited) (ISBN:81-7010294-4 ) 5.Japji, “A way of God realisation”. (second edition) ‘Adjudged one of the best available translations in English’
1998/97 1. Guru Angad Dev, Life, History and Teachings 2. Nitnem (The daily Sikh Prayers) (Translation in both easy Panjabi and
English) (ISBN:81-7010-272-3 )
3. Khushi de Hanju – (KuSI dy hMJU) Panjabi poetry
1996 1. The Sikh Marriage ceremony (Anand Marriage) 2. Baramah (The twelve months)
1995 1. Kirtan Sohila and Ardas 2.Gurbani – God’s word (ISBN:81-7010-246-4 ) 3. Jap Sahib, Swayas and Ardas, Master
compositions of Guru Gobind Singh Ji (Translation followed by relevant Sakhis (life stories)) (ISBN:81-702-1622-1)
4. Janoon – (jnUn ) Panjabi poetry
1994/93 1. Rehras & Kirtan Sohila – “The torch to pass through the darkness of death, and the Lyric that speaks of lacerations
and pangs of separation.” (Translation followed by relevant Sakhis (life stories) (ISBN:81-207-1527-6 )
2. Sikh Philosophy, Facts and Fundamentals of Sikhism (1 st edition) 3.Puniya da chand – (puinAw dw cMn)Panjabi poetry
1992/91 1. Japji (1st edition) 2. Sikh Religion and the Sikh people (1 st edition).
19901. Being a Sikh (ISBN:81-7010-202-2)
1989/88 1. Ideal Man, Guru Gobind Singh’s Concept of a Saint Soldier.
1984 1. Invasion of Golden Temple,
1983 1. Sikh Festivals.
1982 1. Sikhs & Sikhism
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THE SIKH COURIER INTERNATIONAL
Representatives in other countries:INDIA
1. S. Sarabjit Singh Lamba, D-151, Sector 47, Noida. UP
2. The Sikh Review, Karnani Mansion, Room No.116, 25A Park Street, Calcutta - 700016.
UNITED STATES OF AMERICA
1. Dr. N. S. Kapany, 2190 Greenways Drive, Woodside, California 94061.
2. S. Jit Singh Chandan, 137-74, 75th Road, Queens, Flushing, New York 11367
3. S. Tejinderjeet Singh Pasricha, 44, Hard Scrabble Hill Rd., Chappaqua, New York 10514
CANADA
1. S. Parminder Singh Magon, 3805 Bazin, Brossard, Quebec, J4Z2J3.
2. S. Par Daman Singh Malik, B.A., C.L.U., 17 Crescent View Drive, Richmond Hill, Ont. L4B 2Z2 .
3. S. Manmohan Singh Bindra, 7985 Nadeau Street, Brossard, Quebec, J4Y1X8.
EAST AFRICA
1. Mrs. Kawaljeet Kaur Mahajan, Post Box No.40683, Nairobi, Kenya.
2. S. Parminder Singh Suri, Post Box 937, Eldoret, Kenya.
SINGAPORE
1. S. Harbakhsh Singh, M.A., 05-250, Chai Chee Avenue, Block 34, Singapore 1646.
2. Mr. S. S. Grewal, Block 723, Yishun Street 71, Apt. 13-165 Singapore 2776.
AUSTRIA
S. Rajinder Singh Madh, Raaberbahn Gasse II, 1100 Vienna.
GERMANY
S. Kuldeep Singh Chhatwal, Habichstr-45, 4270 Dorsten-l.
ITALY
S. Amarjit Singh Taj, 129- Via Giacomo Puccini. 06077-Ponte Felcino (Perugia).
THAILAND
S. Joginder Singh, 1085 New Road, G.P.O. Box 1963, Bangkok
NEW ZEALAND
S. Harbans Singh Randhawa, 24 Old Taupiri Road, Ngaruawahia, Waikato.
ZAMBIA
S. Sukhdev Singh, P.O. Box 37580. Lusaka.
AUSTRALIA
Dr. P. S. Chopra, 55 Beryle Crescent, Holland Park, QLD 4121
Local Representatives
S. Surinder Singh, 40 Bourne Road, London N13 4LY
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