First book on the Life and Works of Bhagat Puran Singh Sir, - Your review of Patwant Singh’s "Garland Around My Neck" (SR May, 2001) prompted me to address this letter on the above subject. Your review observes: "No one apparently cared to unravel the life and motivation of this reclusive servant of God ...". Let me, however, point out that Patwant’s book is not the first book on the subject. The first one - "His Sacred Burden" (Ajanta Publications - 1st Edition 2000 AD, 2nd Edition 2001 AD) was written by Mrs. Reema Anand (nee Mrs. Reema Chadha), wife of my grandson Mr. Amit Singh Chadha (son of retired Justice S.S. Chadha). If you have seen the Quarterly Journal "Nishan", you will find an illustrated news of release of her book in India International Centre on December 03, 2000 [pages 61-62 of Nishan, January 2000 issue]. News of the release was also in the daily newspapers of December 04. It was later released in Amritsar where practically the whole stock was sold out. Without trying, in any manner, to underrate Patwant’s book, I can say with confidence that Reema’s His Sacred Burden is well researched. She had the particular advantage of being treated as a daughter by Bhagat Puran Singh ji since she was a 16 years old. She was also the first to prepare a documentary on Bhagat Ji, just 10 days before he shuddered off his mortal coil. The documentary was taken over by All India Radio and is shown from Delhi and Jalandhar at least once a year. I am sending to you separately by registered book post a copy of Reema’s book for favour of review. It would only be fair to mention the relevant fct in the next issue of The Sikh Review in any manner you like. RANJIT SINGH NARULA C-215, Defence Colony New Delhi . 110 024 * We apologize for our omission to take note of Reema Anand’s biography of the saintly Bhagat Puran Singh and look forward to a review. - Ed. S.R.
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Genocide Vs Demography Sir, - This refers to Simon Malcolm’s report on Human Rights (SR June 2001). During the black decades 1980’s and 1990’s, more than 25,000 Sikh youths were eliminated, some through fake encounters, many tortured to death and cremated clandestinely, others simply missing, their whereabouts not known. I don’t say all were innocent. Quite possibly, some among them might have been misguided. But there is no denying the fact that this has affected the demographic levels of Sikh community in India to some extent. Now, like most others, young Sikh couples stop at one child. I am not against family planning but there should be some logic behind this. Most of the Sikhs belong to progressive middle class. They can very well afford to look after two children. Then why stop at one? Will not one child feel completely isolated at some stage of his or her life?
So I appeal to the elder generation, especially mothers/mothers-in-law, to come forward and impress upon young couples to follow a two-child norms which is considered quite normal from every angle. DALJIT SINGH CC/30-A, Hari Nagar, New Delhi. 110 064.
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Our Dalit Brothers Sir, -Trying to absorb the spirit of your writings and editorials, I wish to focus on one of them The Sikh Review, June 2001, you have reminded our scheduled caste brethren of the historical moment when Baba Sahib Ambedkar thought of embracing Sikhism for himself and his followers. And you have gone on to urge the scheduled castes to embrace it as all the doors are open to everyone, irrespective of caste, and that egalitarianism is a core value in the Sikh way of live. We need to reflect deeply. Have we been able, by one actions and deeds, to inspire confidence that they are regarded equal in every sense of the word? The scheduled castes have a strong feeling of being left out of the educational and economic mainstream. Have we really taken concrete measures to provide them with adequate seats in the Sikh-run English medium schools technical institutions, etc? Have we extended to their children financial and emotional support which facilitates upgradation and natural absorption, because of the upgraded innate worth? Waheguru has blessed you with a keen dedicated mind and ever researching and soaring spirit. What a transformation you have brought about in the Dagshai public school founded by Raghbir Singh Bir. It is selfless leadership, combined with vast administrative experience and professional management ,which are contributing towards even better academic results and imparting the true Sikh values. May Guru Sahib inspire the Sikh authorities that they follow a spirit of tolerance and noninterference and let the Sikh educational institutions be managed professionally. May they also realise that they have a very crucial responsibility to introduce corporate system of management in the selective training and provide meaningful opportunities to the staff of gurudwaras to to upgrade their knowledge and capabilities, and have a built-in system of payment by results and contribution towards achieving well defined objectives. We may perhaps give more detailed attention to upgrading the environment in our gurudwaras landscaping and cleanliness and upgradation of toilet facilities.
None of these is an original thought - it is just the expression of someone who feels we are not doing enough and can and should - do more. AVTAR SINGH New Delhi
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Schools in Rural Punjab: A Nishkam Offer Sir, - Recent reports, especially by "Daily Ajit" on conference organised by Punjabi Bhasha Academy at Jalandhar, bring out very clearly the dismal state of education in India, in general, and in Punjab in particular. Sh. Sharma, in his paper, listed the reasons for the sad state of affairs and had made a number of suggestions as well. The major reasons indicated were shortage of funds, schools and teachers, as also lack of infrastructure. Also political interference, poor administrative arrangements, lack of preparedness on the part of teachers, dependence on Govt., lack of concern on the part of universities and the practice of promoting even the absent primary level students, were considered responsible for the slide down of Punjab from 7th place in 198586 to 17th (out of 25 states) in the field of education. As you are aware, a team of Nishkam’s Sewadars had visited some villages of Patti Tehsil last year for verifying the applications submitted by needy families of Punjab. After their visit the team submitted a report proposing setting up of pilot projects for providing value and vocationbased education to children of Punjab. Now Nishkam’s branch at Guru Nanak Dev University, Amritsar, in coordination with Guru Gobind Singh Study Circle, Ludhiana, is in the process of setting up such a project at village Amarkot in Patti Tehsil. But we feel that setting up one or two projects by Nishkam is not going to change the situation much and an effort at a very large scale is required so as to make any worthwhile contribution. It would have been a real tribute of the Khalsa to their 300 Birth Anniversary had they decided to put all their dedicated efforts for education, but this does not seem to have happened. Nishkam’s Sewadars have, however, decided to put their little mite for the cause of education in Punjab. Dr. Sharma in his paper, had indicated that it would be necessary to provide funds for this purpose, and allocate 70% funds for the villages. One of the suggestions was that the rich should be asked to contribute for the cause of education. Nishkam does not have any funds but can make a sincere effort to mobilise funds from the rich in Punjab and other Indian cities and the Punjabis who have gone to foreign countries and who can contribute in a big way for this cause. Nishkam is well equipped for this purpose since it is already registered under Section 12A(a) of the Income Tax Act, 1961 as also the Foreign Contributions (Regulation) Act, 1976. Thus the Indian donors can claim exemption under Section 80G of the Income Tax Act, 1961 and the Foreign donors can send donations in any Foreign currency. The project on formulation can be got registered under Section 35AC of the Income Tax Act, 1961 which will enable the Indian donors to claim exemption on the entire (100%) donations made by them. Nishkam is ready to set up a fund for this purpose which could be managed by a committee of reputed and independent experts/personalities. Nishkam will commit to provide Secretariat, Accounting and all other
support to the committee, and will undertake not to divert any funds for any purpose, whatsoever. Besides the funds, the main requirement will be of fully devoted and dedicated Sewadars for this cause. How to do this is a very big question before this small band of Sewadars, who have been trying since November, 1984 - to serve the humanity in the true spirit of ‘Sarbat Da Bhalla’ as has been taught to us by our Great Gurus? We are approaching you for guidance and spport. We expect guidance and support not only from you but from which ever quarter you can get us the same. So kindly see for yourself and do your best. Dr. J.S. NANRA Sewadar, President
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Miracle of Amrit - A Personal Testimony Sir, - Thanks to a fellow Gursikh in Navy, I and my wife used to attend Satsang in far-off port of Okha, Gujarat, during 1975. As a result we decided to take Amrit. What followed over the next 25 years of my life is nothing short of miraculous. First, to fulfil my mother’s desire - Sukhna, we journeyed to Amritsar to donate a gold Chhaba for Harimandir. On impulse, however, we landed up at Bhagat Puran Singh’s Pingalwara and offered our donation to him: Garib da munh guru di Godak. Thereby started a long relationship, and God persuaded me to make regular monthly donations. After a period of time when my son’s education became more and more costly, I was confused about donation to Pingalwara, until Satguru spoken to my soul: "Double the donation. I followed my inner voice. Shortly afterwards, my son won a scholarship, relieving me of all financial burden. More recently, in August 2000, he had to be admitted suddenly to Apollo Hospital and we parents were asked to see him for the last time! Again, the Satguru spoke through Gurbani: Satgur sikh ki kare pratipal, satgur sikh ko mar-jiwale" and I managed to compose myself and the family. By His grace my son recovered. So many are His blessings - I cannot recount. When there is total submission to His Will, He takes care of us in amazing ways. His glory is infinite. GURDYAL SINGH "PINGALWARA" 538 Sector 16-A Faridabad. 121 002. Haryana.
Guru Hargobind Sahib in Kashmir Sir, - I have read the article of S. Ajit Singh in SR June 2001. Some his conclusions are historically incorrect. For cxample:
All the historians agree that, for his journey to Kashmir, Guru Hargobind Sahib adopted Naushehra, Rajouri, Shapian route (i.e Bhimber-Pir Panjal pass route) in 1620 C.E., same as the Mughal Emperor Jahangir. the main aspects have been well studied and analyzed. All the historical Gurdwara connected with Guru Hargobind Sahib are situated along this route. The recorded local traditions is significant source of information.
The Mughals conquered Kashmir in 1586. Noor Jahan is believed to have met Guru Sahib at Shalimar. This point is also mentioned by (late) principal Satbir Singh in ‘Sada Itihas’. But Shalimar Garden was first laid out by Zaffar Khan (Governor of Kashmir) in 1608. He named it "Faiz Bakish". Jahangir later renovated and reconstructed it in 1619 and named it "Farrah Bakish". Similarly, ‘Nishat garden’ had been built earlier but reconstructed in 1632 by Asaf Khan, brother of Noor Jahan. So also Chasmashahi (1642), Pari Mahal (1640) and Mughal garden, Ichhabal (1620).
Regarding Bhai Suthra Shah episode, I have given two views. One accepted by all the historians and the other by Principal Nihal Singh Rass in his treatise". All the points given in my book ‘Jammu Kashmir di Sikh Twarikh’ are based on authentic sources and not a flight of imagination, as quoted by S. Ajit Singh. There are no doubt some proof-reading mistakes in my book which will be corrected in second edition. Also, for want of authentic information, my book "Sikh Kirtanias" does not feature the biography of S. Ajit Singh’s father, Bhai Kirpal Singhji, but I have written about him in "Amrit Kirtan" the Chandigarh monthly ‘s January 1999 issue. JASBIR SINGH SARNA Near Super Bazar Baramulla. 193101. Kashmir.
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TV: Sublime & the Bathetic Sir, - During my visit to Punjab, I noticed lot of excitement among Sikhs about TV channels which relay programs (Ceremonies and recitation of Bani) from Harmandir Sahib in the morning and evening. Generally this is appreciated by educators, preachers and people. Programs on this channel will doubtless promote Punjab traditions, language and culture, besides Sikh religion and philosophy provided the programs meet the requirement and relevance to actual traditional way of Punjabi life. I watched some programs on this channel during my stay in Punjab. It was noticed that programs relayed from Golden Temple are treated with scant attention and inadequate respect particularly by the children. I also saw lot of crass and cheap disco and pop music on this channel, instead of traditional Punjabi folk songs and Bhangra. I did not see any program about Waris Shah and Bulle Shah. A
Pakistani Punjabi play was relayed six times during November, giving an impression that we have not produced Punjabi plays. I did not see any Punjabi Kavi Durbar nor any individual Punjabi poet reciting Punjabi poetry. It appears that the sponsors of this channel are short on traditional Punjabi culture. It was also learnt that this channel will be used for advertisements. Lot of care is required to avoid deceptive and vulgar type of advertisements. Gurbani cannot be relayed from a channel which promotes immoral values and consumerism through advertisements. This channel should not be used for promoting politics which may be detrimental to Sikh religion, traditions, culture and unity. We hope this channel will promote Punjabi traditions, culture, development of Punjabi language and teachings of our Gurus to help uplift of our society. HARDYAL SINGH PAUL 13500 Ridge Road, # 206 North Royalton, Cleveland, Ohio, 44133. USA.
Controversy about Saint Bhindranwale’s Martyrdom Sir, - I was in Akal Takht Sahib during horrific days of June 4th, 5th and 6th with two friends, Prof. M.S. Dhaliwal and Charanjit Singh Talwandi. We were deputed on top of the deori on the left side of Akal Takht at the rear of the two Nishan Sahib. Recalling the tragic scene, I have no doubt that Sant ji achieved martyrdom. To suggest that he escaped from Akal Takht is a canard. I and my two companions escaped on 6th morning with a heavy heart and a guilty conscious. If any one wants to discuss the events he can meet me any time. I can tell him the actual facts. These people seem to be playing - knowingly or unknowingly - in the hands of government agencies, which is very unfortunate. It is still time for Damdami Taksal to respect the feelings of the Sikh sangat and settle the controversy once for all. Dr. B.S. SANDHU Kothi No. 2, Sector 2, Chandigarh
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Langar Sewa in General Hospital, Kuala Lumpur, Malaysia Sir, - After all the brickbats I usually dish out, .... here is a boquet for the sewadars who regularly dish out Guru ka Langar at the General Hospital Kuala Lumpur, every Sunday. A Malay man contacted me, by email (after finding out my address from some national newspaper ..... of all
places!!) and he writes glowingly about how he, and his many critically ill friends in the wards, look forward to these young Singh every Sunday ..... NOT A SINGLE SINGH ever tried to CONVERT anyone to Sikhism in return for the food, .... he tells me. He EXPECTED the Singhs to start praising their RELIGION after a few weeks, but even after a year, he has yet to hear any of these youngsters praising their religion - or deriding other religions. This is REAL selfless service of suffering humanity he says. Kudos to all those young men perform this sewa every week .... especially to Jathedar Malkit Singh of SNSM (who is the original idea mover on this project, I believe ... this does not mean only Malkit Singh is to be praised.... All and each and everyone is to be praised. May Waheguru bless them! KAMAL JIT SINGH AHLUWALIA D-138 Sectior 36 (Noida (UP)
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"Punjab: The Nomads & The Mavericks The Author speaks Sir, - Dr. Rattan Singh Bhatti’s comment [SR April 2991] on "Punjab: The Nomads and the Mavericks" is so much off the track as to raise questions about his good faith. For another, his ire is fairly transparent, leading me to suspect his judgment. Were it not for the handle to his name (Dr.) and his vocation (University) I will have let pass his nebulous understanding of the book. Dr. Bhatti appears to read the text with a bias to fit with his own misconceptions. So, let us take a close look: First, he accuses me of "worst kind" of chauvinism in having "single(d) out the Jats of Punjab having a Scythian" origin. I was totally unambiguous in saying that "Scythian, on the other hand, describes nationality but not race or tribe. As a matter of fact Scythian is an overarching term embracing several of the tribes.......all belonging to the Indo-Aryan race..." [Page 18]. I was equally clear when I wrote that "Some scholars believe that the term Scythian were used to denote all of the nomad tribes inhabiting the entire steppe." [Page 15]. Second, I acknowledged Buddha Prakash’s mention of an inscription of Darius (522-486 BC) in the Naksh-i-Rustum affirming "Saka Tyaiy Paradraya (Scythian living belong to the Caspian Sea and the Black Sea)" [Page 17-18] Third, the subtitle to the Scythian chapter "A look-back into the Antiquity of the Indo-Aryan Jat" will have made it fairly obvious that the story traces the ancestry of the Jats to the Scythian tribes. And the Jats are described as people who "shed some of their primitive customs and beliefs, and merge" into other societies explaining how, today, they are to be found as members of the Muslim, Hindu and Sikh faith [Preface]. Jat-Sikhs are not a feature of the book contrary to what Dr. Bhatti may think. However, as an aside, the author delineates the influence of some of the Jat traditions and conventions on Sikh culture.
Fourth, Dr. Bhatti goes to some length in defining an Aryan as if the author avoided saying so for some ulterior motive. I hasten to point out that I explained to the reader howWill Durant describes Aryan as noble while Monier-Williams defines him as a peasant [Page 49]. Fifth, Dr. Bhatti’s off hand remark, that if "Jats are so exclusive surely some one must have noticed them" is specious. Historians of old such as Arrian, Diodoros, Strabo, and 19th century scholars such as Syad Muhammad Latif, J.D. Cunningham, Sir Denzil Ibbetson and Major A.E. Barstow, are all agreed that Jats descended from the Scythians [page 74-75]. Again, Prof. Irfan Habib witnesses the presence of Jats in Punjab in the 11th century when "we suddenly have the appearance in strength of Jatts of Multan and Bhatiya (by) the banks of the Sihun (Indus)..." [Page 78 - Jats Attract Notice]. Sixth, Dr. Bhatti wrongfully cites the author for laying the blame on "the rugged individualism of the Jats" for the genesis of caste-based Gurdwaras in Montreal. The former [i.e ruggedness characteristic] is featured in the chapter "Scythian - The Noble Warrior" [page 20] while the latter [i.e Gurdwara schism] is discussed in chapter "A fractured People" [page 138]. For him to take two distinctly different threads, drawn from two disparate sources, and tie them together to form an argument for his deliberate construction of facts, is at best perverse. BHUPINDER SINGH MAHAL Dundas. Ontario Email: bsmahal@home.com