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Dr. Harjinder Singh Dilgeer

A Historian – An Institution

Dr., Harjinder Singh Dilgeer, son of Mata Jagtar Kaur and Giani Gurbakhsh Singh, grandson of Sirdar Jaimal Singh, great-grandson of Sirdar Sunder Singh, great-great grandson of Bhai Rattan Singh, great-great-great grandson of Bhai Baisa Singh and great-great-great-great grandson of Bhai Preetam Singh, was born on October 22, 1947, at Jullundur. He passed his M.A. (English, Punjabi and Philosophy); M.Phil, LL.B., Adi Granth Acharya and Ph.D. degrees from Punjab University Chandigarh and Guru Nanak University Amritsar. Topic of his Ph.D. thesis was: Life, Time and Work of Master Tara Singh.

Dr Dilgeer began his career as a language teacher in private academies as well as in a couple of high schools. In 1971, he passed his M.A. in English and started teaching English language at different colleges in the Punjab. He worked as a Lecturer in English in colleges at Narur Panchhatt, Nakodar and Banga. He taught post-graduate classes at the Panjab University, Chandigarh from 1979 to 1982. In July 1983, he visited England and here, in October 1983, he joined as the Editor of the Punjab Times, London. In October 1984, he moved to Norway, where he was granted political asylum. During this period he engaged himself in research in Sikh history and wrote several books and research papers. In 1989 and 1990 he was invited to address several gatherings in Canada. In October 1990, when he visited Canada for the third time, he was requested by the Sikhs of Toronto to stay there for academic work. In October 1990, he established Guru Nanak Inastitute of Sikh Studies in Toronto. He left in Canada in March 1991. He spent the next two years in Norway. In March 1993, he was invited to address gatherings at New York USA. In 1993, he moved to Denmark and stayed there for four years. He was the International Director of Guru Nanak Institutes of Sikh Studies from 1983 to 1997.

On January 12, 1998 he returned to his homeland (after an exile of fourteen and half years). During his tour he was offered Directorship of Sikh History Research Board. He resigned his job in March 1999 and returned to England to join as the editor of the Punjab Times. He spent the whole year (2000) in his homeland and completed his precious research work Guru De Sher. He came back to England in January 2001 where he is still living. At present he is the Editor of the Sikh Times, an English-Punjabi weekly published from Birmingham, England.

Dr Dilgeer has been associated with journalism too. He launched a monthly Punjabi journal in the name of Ham Rahi in 1966 which could not last long. In 1977 he began a weekly Punjabi magazine Akali Reporter from Jullundur but had to close it down as he had joined as Senior Research fellow of the University Grants Commission, at the Panjab University Chandigarh, in 1979. In 1983, he joined Punjab Times London as its Editor. In 1991 he began publishing a research journal The Sikhs: Past & Present from Oslo, Norway. He continued editing it for two years. (Now it is published from Canada). Besides books and journalism, he has also contributed numerous articles to various reputed English and Punjabi journals of the world.

Dr. Dilgeer has written and edited more than 50 books. Most of these books have already been published. He began his "pen journey" with poetry and fiction. His first book was Bewafaiaan (1966), a book of romantic poems. It was followed by another poetry book Eskimo Smile (1972), a novelette Kamu Ronda Rahega (1973) and a book of stories Kamal Te Zohra (later published under the title of Yaaran Kahanian Te Ikk Novelette in 1977.In 1973, he edited a book 1960 Ton Baad Di Navin Punjabi Kavita.

His books on Sikh studies include: Emergency Ke Atyachar (1977, Hindi), Shiromani Akali Dal: Ikk Itihas (1978, Punjabi), The Akal Takht (1980, English), Constitution of Khalistan (1983, English), Kesari Kitab (1984, Punjabi), Akal Takht Sahib (1986, Punjabi), Khalistan Di Twarikh (1988, Punjabi), Sikh Hijackers (1989, Punjabi), Who Are The Sikhs? (1991, English), India Kills the Sikhs (1992, reprinted in 1994, English), The Sikhs' Struggle for Sovereignty (1992, English), Khalistan Da Sacho Sach (1992, Punjabi), Kharhkoo Lekh (1992, Punjabi), Jujharu Kalaam (1992, Punjabi poetry), Sikh Jujharvaad (1992, Punjabi), Sikh Culture (1992, and an enlarged edition in 1994 and 1996, Punjabi), Hvem Er Sikherne? (translation of Who Are the Sikhs? in Danish language, 1994), Wie Zijn De Sikhs? (translation of Who Are the Sikhs? in Dutch language, 1994), Akal Takht Sahib (1995, English) [thoroughly revised and enlarged and almost double than the 1980 edition], The Sikh Reference book (1996-97, English) [an encyclopedia], Sikh Masley (1998 Punjabi), Akali Lehar Da Kalaam (1998 Punjabi), Who Are the Sikhs? (enlarged edition of the earlier small work of the same name, Punjabi edition in 1999, English edition in 2000, French edition in 2001; Deutch {German}, Spanish, Portuguese, Italian, Japanese, Hindi, Urdu translations are in process. Hindi and Urdu editions will be published by the end of 2002), Akali Lehar Da Kalam (Punjabi, 1998), Anandpur Sahib (Punjabi 1998, Hindi 2000), 1955 Da Punjabi Suba Morcha (1999 Punjabi), Anandpur Sahib {Light & Sound}which is played everyday at Anandgarh fort Anandpur Sahib (Punjabi and English, 2000), Shiromani Gurdwara Parbandhak Committee Kiven Bani (2000, Punjabi), Jaito Morchey De Akhin Ditthe Haal (edited, 2000, Punjabi), Akal Takht Sahib: Falsfa Te Twarikh (2000, Punjabi; it is a revised and enlarged edition of the first edition published in 1986 from Oslo, Norway), (Shiromani Akali Dal, 1920-2000 (2000, Punjabi; it is an enlarged edition of the first edition of 1978), Guru De Sher (2001 Punjabi), Sikh Philosophy Ki Hai Te Hor Lekh (2001, Punjabi; it is an enlarged edition of Sikh Culture). Keeratpur Sahib Da Itihas (2002, Punjabi), The Sikh Culture (2002, English).

His edited works include: Sikh Te Sikhi (original by Harinder Singh Roop), Jangaan (original by Principal Satbir Singh), Babar Akali Lehar Te Is De Aagoo (original by Gurbachan Singh), Punjabi Suba Morcha 1955 (original by Karam Singh Zakhmi), Master Tara Singh De Lekh, 2 volumes etc.

He has written some small tracts as well. These include: Gurdwara Aalamgir da Itihas, Master Tara Singh (Life & Work), Anandpur Sahib Ate Keeratpur Sahib De Gurdwarey (350,000 copies of this work were published in Punjabi, Hindi and English, in 1999 in connection with the tercentenary of Khalsa).

Unpublished works of Dr Dilgeer include: Guru Ghar De Lasani Sewadar (Punjabi), Sikh Nuktay (Punjabi), Sikh Twarikh (Punjabi), Japuji Sahib: Its Hemeneutics (English), Guru Nanak Sahib Ate Unhan De Gurdwarey (Punjabi and Hindi), Sikh Jathebandian (Punjabi), Dunian Nikki Jehi, a travelogue (Punjabi), Dilgeerian (poetry, Punjabi and Urdu), Sikh Kaun Hain? (Hindi), Sikh Kaun Han ? (Punjabi in Urdu script) etc. He is, nowadays, engaged in preparing another magnum opus Dilgeer Kosh, an encyclopedia (in Punjabi),

Dr Dilgeer has toured several countries of the world, including England, Canada, U.S.A., Germany, Holland, Belgium, Sweden, Denmark, Norway, Thailand, Singapore, Hong Kong, Turkey, Pakistan etc. and addressed several conferences and congregations.
Surjeet Singh Khalsa

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Dear S. Makhan Singh Purewal,
I was delighted to read the letter from Dr. Harjinder Singh Dilgeer inviting views on the use of word "Gurdwara" only for our place of worship.  I agree one hundred percent with Dr. Dilgeer not to deviate from using the word "Gurdwara" for our place of worship.
Here, around Toronto, Canada, it has become fashionable to call "Gurdwara" as "Gurughar".  I offer the following reasons in support of my position:
     a)  Word "Gurdwara" has been in use since the inception of  Sikhism.  Why change it now?
   b)   Word "Gurdwara" conveys a sense of respect -         where people go for alms.  It also conveys the sense of         greatness and vastness as compared to a mere house or  ghar.
After taking the input from the readers of sikhmarg.com into consideration, may I suggest that the matter should be brought to the attention of Sri Akal Takht for a final verdict.  It might warrant issuance of an Hukamnama (edict).  In the British rule "Darbar Sahib" was known as "Golden Temple" in English due to its gold plating.  Some informative material issued by the Shiromani Gudwara Parbandhak Committee also referred to it as "Golden Temple".  This practice, if still continuing, should  also be stopped.
Kind regards!
Sincerely yours,
Sarwan Singh Dhanda, Canada
Sep 14/02
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Waheguruji Da Khalsa. Waheguruji Di Fateh.

Gurdwara is not Sikh TEMPLE. Temple is not Hindu/Christian Gurdwara. Mosque is not Muslim Gurdwara/Muslim temple/Muslim Church. Church is not Christian Gurdwara/Mosque/synagogue. A Gurdwara is a Gurdwara.

A temple is a place where statues/idols are worshipped. Sikhism strictly prohibits such type of worship.

Some simple Sikhs named their Gurdwaras as SIKH TEMPLE either due to ignorance or under the advice of Hindu friends/mentors or for the convenience of the non-Sikh community. This mistake was in fact a blunder. Now, some of them have changed the names from Sikh Temple to Gurdwara. Some are still keeping the name TEMPLE either due to stubbornness or due to ignorance. All the Gurdwaras must remove this blot from the names of their Gurdwaras so that no one should be confused.

Dr Harjinder Singh Dilgeer

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World summit on sustainable development by U.N.O.
S. Atinder Pal Singh Former M.P. (Member in Lower house of Indian Parliament ) participated in the World summit on sustainable development by United Nations (U.N.O.) which was held from 26th August to 4th September 2002 in Johannesburg. S. Atinder Pal Singh was invited by the Sub National Group of U.N.O. to representate the Sikh Nation. With this the Sikh Community have been recognized as a Nation in U.N.O.

S. Atinder Pal Singh was the only one to participate in the Regional Govt. Group as a representative of Sikh Nation from 30th August to 3rd September, which was presided by Mr. Rhodni Morgan, First Minister of Wales U.K.

S. Atinder Pal Singh addressed a joint Press Conference  of Sub National Group of 27 Nations, held in the Library, at sandtown convention centre , where the world summit was going on. The conference was presided by First Minister of Wales U.K. and was chaired by Agriculture Minister of South Africa, Mrs. Marry MenCall. Environment Minister of Australia Dr. Judy Edwards and Basque Country Premier Juan Jose represented the Presidential Committee.

The Gauteng Statement issued in the Johannesburg which was accepted by Sub National Group of 27 Nations, was also signed by S. Atinder Pal Singh former Member Parliament (India). In the statement committed to all the worldly sub nations was declared :-

1.       We, representatives of regional Governments and authorities, State, provinces and other sub-national level Governments (RG) assembled at the World Summit on sustainable Development in Gauteng, South Africa on the 31st August 2002, take this opportunity on the Tenth Anniversary of the Rio Earth Summit to commit ourselves to sustainable development as outlined in the Agenda 21 and the Rio Declaration, and the United Nations’ Millennium Declaration.

2.       We commit ourselves to seeking to make all development in our regions sustainable development.

3.       Democracy, the rule of law, the establishment of peace and security, the recognition of human rights and freedoms, the opportunity for people to participate in decisions that affect them, the eradication of poverty and the promotion of sustainable consumption and production are all essential for the full achievement of sustainable development. They are themselves strengthened by the active promotion of sustainable development. In giving our full commitment to sustainable development for our societies we commit ourselves at the RG level to playing our part in striving for a world that is free from conflict, in which democracy and respect for human rights are supported everywhere, and whose people are free from want and all forms of unjust discrimination.

4.       We welcome the current emphasis placed by the Secretary General of the United Nations on achieving sustainability in the areas of Water and Sanitation, Energy, Health, Agricultural Production, and Biodiversity and Ecosystem Management (WEHAB). The RGs we represent are giving and will give high priority to this set of issues within the sustainable development framework.

5.       A good regional sustainable development strategy will help to strengthen a region’s sense of its own regional, environmental and cultural identity, its history, languages and traditions and its future goals.

S. Atinderpal Singh advocated to provide independent status to local and regional Govts. Constitutional, legal and professional rights be provided for development works. the type –2 partnership policy of UNO should be provided to them for  smooth functioning of sustainable developments.

S. Atinderpal Singh as expressed his faith in providing more political rights to local governments for using their sources, the resolution passed in “rio earth Summit”.

West Australian Environment Minister Mr. Judy Edwards said, “Regional  governments play a vital role in creating bridges between the local and global solutions for sustainable development. Regional sustainable strategies are important for translating policy on the ground in a more efficient and effective way”.

In the room meeting of Major groups of plenary section on 27th of August. 2002 S. Atinderpal Singh presented the position of Punjab’s farmer. S. Atinderpal Singh strongly pleaded to implement Biodiversity & Ecosystem management in Punjab by U.N.O. So that farming sector of Punjab could be saved. He recommended the need of Assisting farmers of Punjab State of India to adopt Bio Agro Production technologies. Canada and Australia also expressed their same intention towards it.

Other than this S. Atinderpal Singh while participating in Ball Room-I (meeting room) on 29th August, 2002 in the plenary section of world Energy Council expressed the great possibilities for producing Hydro Energy through Canals in Punjab. He strongly appreciated the Rio Earth Summits declaration with directed the local Govt. to provide Bio and Solar Energy instead of coal to common people and providing the needed sources by the people. The Local Governments must be directly responsible for it and be provided resources by the World Forum for the sustainable development.

Explaining the water problem in India S. Atinder Pal Singh said that water problem infact is due to mismanagement there is immediate need for the solution of it.  According the data available every village and city of Punjab has enough drinking water but the ground reality is that this water is unsafe for drinking as epr as for irrigation. water problem in Punjab is the major problem. Three types of layers have been developed in the Punjab State. The first layer have water logging, which is neither capable of irrigation nor for drinking the second layer of water has gone down to a deadly level and with this upper crust of earth has gone under great changes. The third layer locally said (Kandi Area ) on which 70% of farmers and urban people depend is also not useful water. This situation could only be controlled by the proper management of Rain water,  natural water resourses and resevoir. Unfortunately towards this the government has not paid any heed.

Unfortunately In the above three subjects  none of the N.G.O.’s (Non Government Organisation ) is working in Punjab and in the Sikh Nation. Even the Indian Govt. or Punjab Govt. is not paying any heed towards it. Immediate steps are needed to be taken before the situation worsens in this region.

This was an amazing aspect that S. Atinder Pal Singh was the only Sikh who participated in this summit from the Punjab State and Indian sub continent.

Only one Sikh organisation “Sikh Human Right Group” U.K. lead by Dr. Jasdev Singh Rai participated in this World Summit of 27 thousand representatives from all over the world, which remained greatly active in the N.G.O’s. This organisation greatly helped S. Atinder Pal Singh.

Commenting on the Summit S. Atinder Pal Singh Former Member Parliament of said that the Gauteng statement espoused by the Sub National Groups and Regional Governments, has a great tendency to bring big changes in the world. Now the world have to turn an eye towards regional and local level with this the rate development on the local level will proceed according to the people who are born and bread on that very soil.

S. Atinde Pal Singh is the only one and first of all, Political and religious leader in "Panth-Khalsa" who with his disinterested efforts, demanded separate constitution and Flag for Sikh community in Indian Parliament.

After this he gave a memorandum to a commission ment for constitution review for the above demand of separate and distinctive independent status of the "Panth". No other leader of Punjab and Sikh  has ever procured for constitutional and legal recognition nor even made any effort regarding this issue.

Now the Almighty God has given this opportunity to S. Atinder Pal Singh for providing Sikh Community the status as a "Nation" in the supreme authority of the world, U.N.O.  For this he has thanked the Almighty God and "Gur-PanthKhalsa" . He demanded the help from whole Panth by uplifting itself from personal interests. So that Panthic goal may achieved by democratic and constitutional way. He said that it has been proved that the way on which he has achieved the success is only the right way . The way which every one should adopt.
Atinder Pal Singh

Former Member Parliament (India)

e-mail : japughar@glide.net.in  Or - P.O. Box. No. 41, Patiala-147001

Address:  “Japu-ghar” Bhadson Road vill. Jassowal

P.O. Sidhowal, Patiala-147001 India.

91-175-365099, works 308402

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Second IUS International Seminar
In continuation of celebration of Quadricentennial of Compilation of the Aad Guru Granth Sahib the Institute for Understanding Sikhism (IUS) is holding its Second IUS International Seminar In collaboration with Le Département des sciences religieuses, de l'Université du Québec à Montréal.
The theme for this seminar was selected on the basis of the following phrase of Guru Nanak, the founder of Sikhi (Sikhism) since Sikhism revolves around this phrase:
sbdu gurU suriq Duin cylw ]
subudh guroo surath dhhun chaelaa.
The Shabad is the Guru, upon whom I lovingly focus my consciousness; I am the chaylaa, the disciple.


Dr Bhai Harbans Lal, PhD., D.Litt (hons)., Professor Emeritus
University of North Texas Health Science Center, USA, and
Emeritus Professor of Religious Studies,
Guru Nanak Dev University, Amritsar, India
Surat: Higher Consciousness of Divine Engagement.

Dr Jarnail Singh, PhD
Sikh Social and Educational Society, Kanata, Ontario, Canada
Conscience of Custodians of Sikhi (Sikhism).

Prof Pashaura Singh, PhD
Asian Languages and Cultures, University of Michigan, USA
Transforming Power of the Divine Word (Shabad): A focus on the Mystical Dimensions of Sikhsim.

Dr Hardev Singh Virk, PhD
Retired Head, Dept of Physics, Guru Nanak Dev University, Amritsar, India
Concept of Sabd Guru: An Inter-Comparison of Science and Religion.

Prof Man Mohan Singh, MD
Former Professor of Psychiatry, University of Illinois, USA
Consciousness of Reality and Truth in Eastern and Western Thought in Light of  Guru Granth.

Prof Devinder Singh Chahal, PhD
Institute for Understanding Sikhism, Laval, Quebec, Canada
Sabd Guru to Granth Guru - A Study

Dr Avtar Singh Dhaliwal, MD
Eastern Tennessee Sikh Association, Johnson City, Tenn. USA
Consciousness and Guru Granth

Dr Sukhraj Singh Dhillon, PhD
Cary, North Carolina, USA
Religious Wars and New Consciousness in Nanakian Philosophy.

WHEN: 21st September, 2002, 09:00 to 18:00

WHERE: Auditorium
Centre des Loisir du Parc
415 St-Roch, Park Extension,
Montreal, Quebec, Canada.

Contact Persons:

Dr Harjeet Singh Bhabra (514) 939-5842 bhabra@vax2.concordia.ca

S. Prithipal Singh Saluja (450) 923-3876 psaluja@videotron.ca

Dr Harbans Lal (817) 654-0844 japji@attbi.com

Prof Devinder Singh Chahal (450) 681-1254 sikhism@canada.com

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We have read the views of the intellectuals regarding the appointment of new Jathedar of Akal Takht Sahib. We support the name of Dr Harjinder Singh Dilgeer. He is really a genuine person. He is intelligent, he is honest, Panthic, humane, justice loving, impartial. He is the only person who has clarity regarding the concept of Akal Takht Sahib as an institution. He is remarkable writer. He is thousand times better than “Sirdar” Kapur Singh.
Kapur Singh, in fact, was an ungrateful person. Master Tara Singh brought him out of oblivion and made him M.P. This Kapur Singh was dismissed for his corruption (though it was merely technical and minor). He was not dismissed for being a Sikh. Kapur Singh had studied Hindu philosophy, so the references to Hindu philosophy in his writings were a normal phenomenon. It does not make him intellectual. He was rather a confused person. Kapur Singh misinterpreted Sikh philosophy. Some of his sentences were anti-Sikh e.g. he said that the Punj Piarey or Khalsa was not a novel creation of Guru Sahib. Kapur Singh asserts that all this was a copy of earlier tradition. (see: Prasharprashna). So Kapur Singh was ungrateful and NO intelligent but some Sikhs improperly gave him so much importance. Even Akali Dal's manifesto "Khalsa Ji De Boal Baley" was not Kapur Singh's own. It had already been passed as a resolution by the AISSF (see: BAZNAMAH by Jasbir Singh Sarna).
The Sikhs gave so much importance to anon-scholar whereas Dr Dilgeer has done a great great contribution to the Sikh studies. He has written more than 35 books. His Akal Takht, Akali Dal, Sikh Culture, Sikh Philosophy, Guru De Sher, Anandpur Sahib, Sikh Reference Book, all are great books. It is a unique phenomenon in the history of the world that Kahan Singh Nabha and Dr Harjinder Singh Dilgeer are the only two persons on this earth who have single-handedly prepared encyclopedias. Dilgeer's Sikh Reference Book is more than an encyclopedia because it has 4000 entries (equal to P.U.Patiala's encyclopdeia prepared by 10 scholars and 400 contributors). Besides it has complete chronology of the Sikh history. No one will believe that Dilgeer has done it single-handedly.
We feel that Dr Dilgeer should have been given "Writer of the Century" award at Anandpur Sahib on 13.4.1999. It is shame that we gave award to Khushwant Singh, Patwant Singh and Raghbir Singh bains (none of them deserved that) but we ignored the most genuine person. He, however, is above all this. He has lakhs of admirers throughout the world.
But, still you can change the history. Take arms (pen) in your hand and start an agitation to bring Dr to the seat of Akal Takht Sahib. He will bring back glory of the Takht. Tell Parkash Singh Badal that it is only Dilgeer Sahib Ji who can usher unity in the Panth. We agree with other intellectuals that Tohra will not oppose appointment of Dr Dilgeer thus bringing final curtain on Bhai Ranjit Singh Ghataura. Dilgeer can bring unity in the Panth. he can give glory to Akal Takht. What else we need.
If you achieve this history will remember you, otherwise your role will be considered as nil or rather negative.
Listen, it is true that Dr Dilgeer has criticised your role in the present situation but it does not mean anything. You can change the course of the events. By recommending the name of Dilgeer Ji you can undo all mistakes and win friendship of the great Doctor. From his writings one can infer that he is a noble, lovely doctor who can forget everything just for a love-ful address. So, dear Kiranjot Kaur, do not hesitate. Dr Dilgeer loves you. He will never say No to you. Bring him to Akal Takht and become a hero in the Sikh history.
With regards,
Well wishers of the Panth,
We are
Rajinder Pal Singh Sethi
Davinderpal Singh Sethi
Kamaldeep Singh Ahluwalia
Manjit Singh Malhotra
Rani Kaur Malhotra
And several friends.

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AMimrqsr  - sR. surjIq isMG ^br dyNdy hn ik iek nvW is`K vYbsweIt SurU kIqw igAw hY [ ies vY~b sweIt dw nW hY: www.dilgeer.com

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ies sweIt qoN fwktr idlgIr jI qoN iksy vI nukqy bwry svwl vI pu`Cy jw skdy hn [ ienHW svwlW dy jvwb vI ies sweIt qy CwieAw kIqy jwieAw krngy [
jy iksy kol aunHW dI izMdZI nwl sbMDq jW iksy smwgm dI qsvIr hovy auh info@dilgeer.com jW surjeetsinghkhalsa@yahoo.co.uk qy eImyl kIqI jw skdy hY [ sR surjIq isMG dsdy hn ik auh aunHW qsvIrW nUM ies sweIt qy CwieAw kr dyxgy qy nwl hI Byjx vwly dw DMnvwd vI krngy [
qusIN idlgIr bwbw jI bwry kuJ ilKxw cwho qW auh vI ies sweIt qy idqw jwieAw krygw [

sMdIp isMG
Waheguru ji ka khalsa, Waheguru ji ki fateh .
Veer ji you have made a very good web site . I really appreciate that . I think we need more web sites like this for sikh prosperity . Veer ji I have a question regarding Dasam Granth I want to know which part of this granth is written by dasam pitah . I also want to know that deh shiva ber mohe is also not written by dasam pitah . I also want to know about the history of Gurudwara Manikaran did Guru Nanak Dev ji visited there . So if you answer these questions I will be very thankful to you .
Guru fateh
From sandeep singh

mnpRIq isMG b`DnI klW
m`Kx isMG puryvwl jI
vwihgurU jI kw Kwlsw
vwihgurU jI kI Pqih]
Klwsw jI quhwfI sweIt qy A`j kwPI dyr bwAd jw hoieAw[ sweIt ivc kwPI qbdIlI kIqI hox krky idK bhuq sohxI hY[ jwxkrI v`loN qW koeI aulWBw dy nhIN skdw gurmiq Anuswr bhuq kuJ is`K mwrg fwt kwm qoN imldw hY[ is`KW dy ikMny qKq hn bwry idlgIr jI dw lyK jwxkwrI BrpUr hY[ BweI swihb jI jy Awp jI kol idlgIr swihb jI dw pqw jW Pon nMbr jW eI myl hovy qW kI qusIN dy skdy ho[ DMvwdI hovWgw mYN kwPI dyr qoN idlgIr jI nwl rwbqw kwiem krnw cwhuMdw hW pRMqU pqw nhIN iml irhw[Aws hY mdd kroNgy[
qhwfw Awpxw
mnpRIq isMG b`DnI klW
aujwgr isMG ig`l
THE Editor,
This has a reference to the views of NAVJOT SINGH Khalsa as appearing on page 28 of the JULY, 2002 issue of the Sikh Bulletin. Through the pages of the S.B., I venture to reach KHALSAJEE. I would request him to also read my views earlier expressed at page 29 of S.B June 2oo2. Thereunto the 13th line from the top he will find a type error: " lot oral" Instead the correct one is " literal". I feel sorry for not knowing much about him excepting that he is an active associate of Akhand Keertani Jatha. Incidentally, ever since the year 1953; so am I too. The Jatha's method of keertan by selfless volunteers is really unique, as almost everyone in the Sangat is an active participant and thus really enjoying. Repetition process helps understanding the contents of Gurbanee.
Navjot Singh jee claims to be a Khalsa. Welcome.With that he owes a high responsibility of practicing all the virtues of a Khalsa, as otherwise it will look a tall and fake title. My humble view is that it is really necessary to actually practice the saintly virtues like humility, sweetness in behavior,truthfulness, a cool temperament, malice/illwill/ enmity towards none, friendliness/brotherhood towards all, a discerning mind:Bibek Budhee: a broad mind: ever ready to learn with an unprejudiced approach. So as to term their followers, our Gurus chose very suitable word: Sikh: who is a life long learner. In a given case where prejudice enters the mind, the process of learning stops right there. At that level, it will be fair to conclude; that such a person is no longer prepared to learn and thus is not even a Sikh. The level of Khalsa is much higher and thus far off.
The tone and tenor of writing of Khalsajee, reveals an underlying bitterness for the Sikh Bulletin and Kala Afghanajee. Strangely enough, it provides no clue as to why all that. No reason, no logic no specifics are given. The mere general remarks such as: vicious attacks on Gurmat and Sikh spirit.. proves Nastikvad of Kala Afghana... mouthpiece of atheists and agnostics: are only confusing.
It so looks as if Khalsajee and others of his thinking are not at all well informed people. OTHERWISE they could not label a gursikh like Kala Afghana jee as an ATHEIST. Let me inform them that Kala Afghana rises early in the morning at 3 A.M. and starts his research work over understanding of GURBANEE. Alongwith it he listens to keertan. Excepting of a few short and necessary intervals, the effort continues till late in the night when he goes to sleep. He has abundant devotion for the Gurus and their banee, faithfully drives his thoughts and actions of life; in the correct light of gubanee's guidance and strictly that which is available from Guru Granth Sahib. Outside of it, only that is acceptable to him, which is in accord with the letter and spirit of our eternal Guru. Through Gurbannee he continuously remembers Akal Purkh. As such to call such A GURMUKH AN ATHEIST could only be termed as the BIGGEST HOAX and a PATENT LIE ON EARTH.
Perhaps Khalsajee and other companions need to know stark realities of life that Kala Afghana is on mission to spread awareness so as to straighten our history and religious practices strictly in accordance with the guidance of Guru Granth. He has no self serving interest. Unlike commercial writers he spends not a single penny on himself or his family, the proceeds of his modest priced books are all spent on further printing. As a reaction to events of 1984 he undertook this gigantic task of recovering our past glory through correctly knowing Guru's message and then working it out : really an uphill task for reasons of history spoiling Sikh valuation system, due to which very stumbling and formidable interests are actively in opposition from within the SIKHS, as also the brahmnical forces who are aggressively out in the open, ever since political power came into their hands. They are out to use every tool to destroy the independent characteristics of the Sikh valuation system. By the use of dubious methods they have succeeded in the cases of Jainism and Budhism. In the case of Sikhism also they are on a fast track. Unless there is a wise and united resistance, a similar fate awaits it also.
Kala Afghana's all out effort is to save the situation. For that, like a true and fearless Gursikh he had no hesitation in calling a spade a spade. It was found by him that the writings of highly respected personalities like Giani Gurbachan Singh Bhinderanwale, famous Bhai Veer Singh, Bhai Randhir Singh, Bhai Joginder Singh Talwara and J.P.Sangat Singh presented erroneous conclusions about Gurmat concepts and that were misleading enough for the reason not taking due effect of the shabad as a whole. Instead they took out a line or two out of the shabad ad hastened to erroneous conclusions which were not reliable. KALA Afghana is right on principles. As a student of law I personally know that there is now prevalent a universally accepted principle of interpretation known as a rule of HARMONIOUS CONSTRUCTION,on the the basis of which Laws are interpreted. Kala Afghana has used that which is a sound base for that purpose. Faithfuls of the above noted personalities need not feel agitated. Guru's word tells us that only the Guru or the Creator does not err others do .The guru says "bhullin andir sabh ko, abhull guru kartar". It is correct that neither of them was a Creator nor a Guru. As such they could err.
Before closing, I feel the need to inform that Punjab Times Weekly have almost faithfully covered the facts and details as they happened at Fresno and Roseville in its issues respectively of July 20th and 27th. Additionally the paper has reviewed the whole situation in its long editorial of July 27. Copies could be had from Sher Gill. For reasons of space, English transliteration of a few points is as under:
1st 4 lines of para 3rd of the Editorial: Sri Kala Afghana, from the very 1st day of his writings; have offended the old traditional and fundamentalist Sikhs. Such a part of the Sikh Panth is so rigid that it is not prepared to listen to any criticism of past traditions, even if IT IS AGAINST GURMAT.
LAST para: ...WE understand that the Panth SHOULD NOT CONDEMN KALA AFGHANA labeling him a comrade, a policeman or a Govt. agent: instead coolely and deeply consider the QUESTIONS RAISED BY HIM. Here the S.G.P.C. has a vital role to play, who always has kept silence on important issues. The Committee is silent about Nanakshahi calendar also. The Jathedar of Akal Takhat also should form a committee of experts to evaluate the writings of Kala Afghana and in accordance with the views of experts should guide the Panth. IN this respect we request all the parties to desist from taking rigid stands. Instead listen and understand about each other's approach so as to persuade each other with logic and reason. Calling names and talking in bad ways will not help Panthic interests.
Hoping all concerned will listen to such a valuable and sound piece of advice.
Faithfully: U.S. Gill ......Chicago.

sqMbr 11 dI khwxI
WLWD 2000 Inc. (digital TV productions) has completed a fascinating but highly controversial one-hour TV program:"MISTAKEN IDENTITY" Sikhs in America" - A 9/11 Story showing what happened to Sikhs in America - the awesome story of racial profiling due to mistaken identity. It is possible to review the 3-4 minutes teaser of the TV program on the Internet - Here are the links
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jsvIr isMG
ipAwry sMpwidk jI,
vwihgurU jI kw Kwlsw, vwihgurU jI kI Pqih ]
bhuq hI vDIAw lyK hY pRo: ieMdr isMG jI dw , vDweIAW kbUl kro jI]
jsbIr isMG

srvx isMG FMfw
Dear S. Makhan Singh Purewal,
Way back since April this year, I have been a regular visitor to your populr website. I enjoy the well-researched articles on the Sikh religion which are changed periodically and I sincerely hope that they are equally enjoyed by others as well.
Recently, I read the article "Sikhkhan De Takht Kinne Han?" by Dr. Harjinder Singh Dilgir , former Director Sikh Itihas Research Board. I was impressed the way Dr. Dilgir described the facts so clearly yet so briefly. At the end of the article, the additional views of S. Gurbakhsh Singh Kala Afghana re "Akal Takht Ton Bina Char Takhtan Ware" were very useful too - it is like "Sone Te Sohaga".
I thoroughly enjoyed the article "Ki Sikhkhan Ne 1857 Wich Ghaddari Kiti Si? Ki Eh Azadi Di Pahli Jang Si?" by Professor Inder Singh Ghagga. It is an EYE-OPENER. I admire the actions of the famous Sikh historian Dr. Ganda Singh at the conference entitled "1857 Da Ghadar Fail Kion Hoya?" held in Delhi in 1957 under the auspices of the Govt. of India. Dr. Ganda Singh was fearless in his performance at the Conference because he was truthful, had a very good knowledge of the subject matter, was confident in delivering the goods perfectly yet humbly. The key to this all lies in the saying "Satya Mev Jayate"!
Gurbani Shabd "Ades Baba Ades" as translated by Professor Sahib Singh is beautiful. It describes the atrocities of Mughal Raj of Babar. Guru Nanak Dev was imprisoned by Babar where he had to grind wheat daily but Guru Nanak Dev never accepted obedience to Babar.
I congratulate Dr. Harjinder Singh Dilgir, S. Gurbakhsh Singh Kala Afghana, Dr. Ganda Singh, Professor Inder Singh Ghagga and Professor Sahib Singh for their beautul contributions. I congratulate S. Makhan Singh Purewal for maintaining the "sikhmarg.com" website. You are doing a great service to humanity. May God bless you with more passion to serve humanity. I firmly believe that more content will start flowing in as more people will know about such a site. You have a good eye to select and edit worthwhile material.
Thank you once again for the GOOD DEED you are doing!
Sincerely yours,
Sarwan Singh Dhanda, Canada
jsivMdr isMG vVYc, mnjIq isMG Gu`kw, hrdljIq isMG iF`loN Aqy sqnwm isMG iF`loN
ipAwry AYfItr swihb,
siq sRI Akwl [ AsIN SromxI kmytI ivc BirStwcwr bwry lyK piVHAw hY [ ies nwl swnUM swirAW nUM bVI qklI& hoeI hY [ swnUM ies bwry pihlW vI pqw sI ik SromxI kmytI ivc BirStwcwr huMdw hY pr ieh nhIN sI pqw ik cVHwvy dw qIh pRqISq ih`sw cor pwpI krmcwrIAW qy lIfrW dy Gr phuMc jWdw hY [ sB qoN Srm vwlI g`l qW ies dy prDwn ikrpwl isMG bfUMgr dI hY [ auh bVy ibAwn dyNdw hY Drm bcwaux dy pr Awp vI gurU Gr nUM lu`tI jwx ivc Swiml hY [ jsivMdr isMG ny qW "Akwl purK dI POj" bxweI hoeI hY [ auh qW AwSUqoS dy ivru`D vI ibAwn dyNdw hY qy morcw lWdw hY pr gurU Gr coN mwieAw KWdw hY [ AlivMdrpwl isMG p`Koky qy suKivMdr isMG Jbwl qW mMny prmMny byeImwn jwxy hI jWdy hn [ iesy qrHW bldyv isMG Aym ey SromxI kmytI dI zmIn d`bI bYTw hY qy aus qy qW kmytI ny kys vI kiqw hoieAw hY pr bfUMgr iPr aus nUM qwkq dy irhw hY [ pr bfUMgr vI kI kry aus nUM qW ih`sw cwhIdw hY [ lwAnq hY Aijhy lIfrW qy [ jy fwktr dlgIr jI sk`qr bx jWdy qW ieh lu`t aunHW c`lx nhIN sI dyxI qy ieh ienHW nUM mnzUr nhIN sI [ vwihgurU kry ik pMQ nUM ienHW pwpIAW qoN Cutkwrw idvwvy [
jsivMdr isMG vVYc
mnjIq isMG Gu`kw
hrdljIq isMG iF`loN
sqnwm isMG iF`loN

ruipMdr isMG AxKI Aqy mnjIq kOr itvwxw
We have read the article "Shiromani Committee te Mahantan te Masandan da Kabza" (by the grea Sikh historian Dr Harjinder Singh Dilgeer Sahib Ji) with interest but it has made us very sad. We knew that a lot of corruption by some employees was a reality but we have been utterly shocked to know that most of the senior employees are dishonest. More shameful is the fact that president Badungar, vice president Alwinderpal Singh too are corrupt and get a lions' share from embezzlements. Still painful is the role of a missionary member Baldev Singh MA. But, above all is Kiranjot Kaur's role from whom we expected resignation in wake of such a situation. We have decided not to send any money to Darbar Sahib till change of guards.
Rupinder Singh Ankhi
Manjit Kaur Tiwana
fw: sqnwm kOr Aqy pRo: kuldIp isMG
Dear Veer Ji
Thank you for this article about the SGPC & Corruption.
I do not agree with you that Tohra is not a religious person. My uncle was a driver of Tohra's car. He told me several times about the routine of Tohra. He is a PUKKA Nitnemi. He is thoroughly religious. I can agree that Tohra did not do much for missionary activities but he is thousand times more religious that an average Akali and million times more religious than Badal and his coterie.
Dr Dilgeer has known Tohra more than all of us. If he vouchsafes Tohra, there should be no doubt about it.
Dr Satnam Kaur
Prof. Kuldeep Singh
kuldIp isMG mIlU
Waheguru Ji ka Khalsa Waheguru ji ki Fateh
Bhai Makhan singh Ji after looking at your web site I have purchased computer to be update in this modern times. I am not well versed regarding this machine I am also a student of Gurubani and trying to find out some light. Do not bother about NUKTACHINI it never stand before a running water, keep up what ever you believe, Satguru know all about us. I always read what ever you write and it helps me to be tough with my self carry on. Bhai Kahu ko det naih so why to worry. Guru Rakha
Kuldip Singh Meelu
fw: hrivMdr kOr
Dear Editor,
Accept my congratulation on your website. It is full of knowledge. But, I find something wanting on your site. Most of your articles are by Dr Kala Afgana. He is a good writer. But we have never seen any article by Dr Harjinder Singh Dilgeer Sahib. Could you request him to write something for you. He is an authority on Sikh polity, Sikh Culture and Sikh history. If I am not mistaken he is reckoned among the 100 great Sikh personalities (and one of the 10 great writers of the twentieth century)who have contributed immensly to the Sikh nation.
Sir, have you read his latest books: Guru De Sher (a great work) and Sikh Philosophy Ki Hai Te Hor Lekh, both published by notorious Chatar Singh Jiwan Singh Amritsar (Dr Dilgeer should not have chose such a publisher).
Dr Harwinder Kaur
kmljIq isMG bydI
This has to be one of the best Sikh sites on the internet, it has answered many of my questions of life and has inspired me to grow my hair.
Kamaljeet Singh Bedi-aged 14, London ENGLAND
fw: hrbMs lwl
Defining others is Infringement on Freedom to practice a Faith of Choice
The discussion on who else is a better or worse Sikh is contradictory to the Guru's teachings; Guru wanted us to engage in evaluating ourselves and leave it to the Guru to judge others or to convert others.

Sikhs, in their half a millennium of history, yielded neither to pressure nor temptation to convert. Their Muslim rulers tried their utmost to both tempt them with treasury and women, and hunt them for their skulls to collect monetary awards, but Sikhs remained steadfast to not surrendering their faith. Similarly, their Hindu neighbors showed them glitters of ancient philosophies and timeless scriptures if they only accepted to be one of their own. Sikhs stood steadfast on their Guru's path throughout these challenges.

Sikhs similarly declined to coax any one else either in joining their mainstream or molding to any Sikh sect. I am referring to Sikh sects not for the reason that they are there for recognition - Sikh theology is neither subject to sect formation nor does it favor any sect already existing - I am merely referring to the warring factions being formed among Sikhs either on the basis of diverse interpretation of Sikh history or for reasons only known to mushrooming aspirants of the gurdwara leadership.

The Sikh Gurus were content if each one followed their own faith sincerely; they only encouraged people to sort out the true spirituality from rituals and artifacts that had crept into religion with time, or those introduced by cunning clerics who continually plot against innocent people to promote their own brand of faith as a commercial commodity.

Then why is it that some khande-de-pahul-dharis are adamant in defining themselves as Guru roop, meaning those resembling the look of the Guru, and their Sehajdhari kinds as less than even a Sikh? Similarly, Sehajdharis are retaliating to blame the pahul-dhari as reincarnation of masands and mahants who are responsible for mismanaging gurdwaras and other Sikh institutions for transient gains, either personal or political.

We all know that, in Sikhism, Guru roop is not any human form but is exclusively the Guru-shabad. The eternal Guru, Sri Guru Granth Sahib, provides ample support for this assertion. In Sikhe, for any mortal to claim Guru roop would be blasphemy. Further, a Sikh is only the one who wants to be one for reasons very personal to his or her soul; they are usually longing for the light of the Guru's wisdom. One is not a Sikh because one is either born to be so or was coaxed to be one.

Similarly, gurdwara mismanagement is not the sole legacy of any one section of the Sikhs. Sehajdharis did their share of corrupt management before the Gurdwara Act was enacted and pahul-dharis are making up their speed now. Neither one is corrupt because of their affiliation; there are black sheep among all. The Sikh community is sure to take care of the current masands as they did in the case of old mahants. We simply have to debar from office those who are corrupt, no matter what shape or form they belong to. Instead we must face the bigger challenges. That is, others must not define us as we do not define them. It is a waste of resources and fuels tendencies to divide.

Sikhs have suffered a lot and are continuously suffering from onslaught of others. Others continually pigeonhole us into either one sect or the other sect of some other faith. Sikhs often detest that treatment and defend their identity with all their strength including their lives. As a result, they would never do the same to others within or outside their fold to define them one way or the other.

Our ninth Guru gave his life to defend religious freedom knowingly that religious freedom would always breed diversity of beliefs and practices within a belief. Sikhs always remember their Guru's sermon and his sacrifice to defend this principle.

As recently as in the year 2000 when Sikh leaders participated in the UN Summit of World Religious Leaders, the Sikh representatives took a lead in making this very point. They contacted, through a memorandum, the UN leadership to stop Hindus to define Sikhs and promised that the Sikhs would never do the same to define others. There were at least four what looked like separate denomination of Sikhs present there and they all faced each other amicably. The Sikh position paper on stopping people from defining each other was accepted for circulation among a thousand or so delegates. I was one of those who circulated the memorandum among delegates in the assembly hall and their staff in the hallways. A resolution based upon the memorandum was moved and passed in the general body meeting at the end of the Summit. It was intended to be incorporated in the guiding principles.

This event has brought to the forefront Sikh openness and universality in a positive light. More importantly, it did a world of good to the Sikhs' positive contribution to a world of religious pluralism.

Then, has the time not come for all the Sikh protagonists to stop flogging the horse of "differences from other co-religionists" and let the larger purpose of promoting the light of Sri Guru Granth Sahib shine on every one's heart? We will then be known to guide the spiritual future of the twenty-first century.

Such a re-appraisal is long overdue because degrading one Sikh in favor of another is now permitting the politicization of what were only the inter-denominational issues. This degradation is a bad publicity of Sikh leadership and certainly a bad influence on Sikh youth.

The first essential step in the right direction is to demystify the superficial differences itself. In the teachings of the Guru Granth, there is abundant evidence to back up that a sectarian label on someone never had any standing in the Guru's teachings.

All the evidence suggests that our founders cared more for the actions in the life; the actions that pursued the human goals of achieving divine consciousness. External differences, minor variations in interpretation of religious history, conformation to any particular ritual, and claim of any superiority over others, were never a part of the Guru's vocabulary.

Furthermore, the Sikh faith isn't led by history where it is not supported by their authentic scripture manifested in the Guru Granth. Using any historical event that is not authenticated for the purpose of defining others will be a trespass of the theology eternally immortalized in the Granth and will cause an irreparable damage.

We must not allow any one else to impose definitions on us but promote introspection with each.

jsvMq isMG
Vaheguru ji ka Khalsa,
Vaheguru ji ki Fateh.

I am happy that Gurbaksh Singh Kala Afgana understood true things what Guru Nanak taught us 300 years ago and you (Makhan Singh) are doing good job with your Web site to communicate. Before saying anything about Kala Afgana, we must read what he wrote. What I understood from Kala afgana's books, it is really appreciate work and nothing wrong about it. May be some where little bit going away from the track but we know, not everyone 100% perfect excerpt Guru. After 300 years, if we come to know we are going in wrong direction, we should feel happy and accept it and correct ourselves where we are wrong. I think It will take time to accept because we are practicing since long time and every thing looks true but we are doing. If somthing wrong please correct it, I will appreciate.
Vaheguru ji ka Khalsa
Vaheguru ji ki Fateh
Jaswant Singh

bIbI siqnwm kOr muMbeI

‘Sarbat daa bhalaa’
Wishing good for all

  1. The highest goal of human life is to get eternal happiness or to reach God.
  2. God is present in us. We have to ‘awaken’ Him, or to strengthen His voice.
  3. One method is by continuously wishing good for all.
  4. Or, in other words, by continuously wishing ‘sarbat kaa bhalaa’.

Few references from Gurbani are:

  1. ‘Sagal ki chintaa, jis man mae; tis te birthaa koi nae’. Sukhmani Sahib (15).
  • This means that God takes care of everybody and is present everywhere.
  • If we ‘care’ for everybody, or wish good for everybody, we go closer to God.
  • We start resembling God.
  1. ‘Brahmgiani ki sab upar mayaa; brahmgiani te kutch buraa naa bhaiyaa’. Sukhmani Sahib (8).
  • This means that a God-realised person always forgives everybody. And he does not make a single mistake.
  • A God-realised person is God Himself. So, these are the qualities of God Himself.
  • If we start wishing good for all, automatically, we start forgiving everybody. We become compassionate towards all. We do not try to harm anybody.
  • This is exactly what God does. So, we go closer to God.
  1. ‘Man apne te buraa mittaanaa, pekhe sagal shrisht saajanaa’. Sukhmani Sahib (3).
  • This means that if our mind is purified, then the entire world becomes good to us.
  • In other words, if we wish good for all, then our mind gets purified. And we reach God.
  1. ‘Par kaa buraa naa raakho cheet; tumko dukh naa bhai meet’. (GGS: 386).
  • This means that if we do not think evil of others, we do not get any trouble in our life.
  • Our mind thinks continuously, either good or bad. It cannot remain empty.
  • To prevent thinking evil of others, we should consciously think ‘good’ of others.
  • By thinking good of all, we prevent getting troubles in our life.
  • By thinking good of all, gradually we are able to reduce our anger, jealousy etc.
  1. ‘Jaisaa seve, taisaa hoi’. (GGS: 223).
  • This means that intense thoughts are converted to reality at an appropriate time.
  • If we continuously think good of all, (and do not think bad about anybody), then, good things happen in our life.


    1. If we think good of ‘all’, even ‘I’ am included in ‘all’. So we also think good of our own self.
    2. If we think good of all, then gradually, others also start thinking good of us. This is because of the law of action and reaction, which works in the universe.
    3. Thinking good of all is free of cost. But its benefits are tremendous.
    4. If we develop a habit, it becomes easy to continuously think good of all.
    5. Thinking good of all is one aspect of our life.
    6. It is equally important to speak good and do good to all, depending on circumstances.
    7. Let us think: ‘Naanak naam chardi kalaa, tere bhaane sarbat daa bhalaa’.
    8. It will take us closer to God. And it will give us eternal happiness.

    qrinMdr isMG

    Should we kill insects to protect ourselves?
    ‘Satguru kripa’
    Dated: 28 June, 2002.
    Since we are born, we knowingly or unknowingly kill or damage some part of this universe.
    When we drink cow’s milk, we deprive the calf from its rightful share.
    When we breathe, we kill germs/micro-organisms present in air.
    When we drink water, the same thing happens.
    In our body, the white blood corpuscles continuously kill harmful germs, so that we remain healthy.
    Therefore, we cannot escape this phenomenon of killing/ hurting some one else.
    What should be done?
    Kill as few, kill mercifully with compassion as far as possible.
    Kill only to protect your own health/life.
    Do not kill to get sadistic pleasure, like going out for a ‘shikaar’.
    Killing to satisfy our tastes is a crime. However, it is a crime of a higher order. Hence, spirituality generally avoids meat eating.
    Increase your naam-simran, sevaa etc. This will offset the ‘sin’ of killing. It will also provide us with discretion/ wisdom, as to when to kill and when not to kill.
    Now what happens when we eat plants/ vegetables? Yes, we are still killing life. However, ‘life’ is less evolved in a plant as compared to life in an animal/man. Therefore, the degree of crime (and punishment to us) is lower. (Kindly read the chapter in the khalsa book on eating non-veg.).
    Killing/ hurting humans is also a crime. Here again there is a hierarchy. The highest crime is to kill a saint. While to kill a tyrant, selflessly and without any ego, is not a crime, but is rather a ‘punya karm’.
    (Again, the question arises who is a tyrant? That is again a separate long discussion. Please read chapters in khalsa book, wherein it is mentioned that spirituality can not be gauged/ measured so easily.)
    Take another example:
    When a surgeon operates our body, he is forced to cut open our skin etc. This damage is justified, because, he is aiming at a bigger gain for our body. But, if he removes blood clots from our heart/ brain, then we donot mind the small scars on our thighs. Nor does society punish such a surgeon. Instead, he is honoured.
    Please remember that life is vector mathematics. Every action we perform is a vector. It has a magnitude and it has a direction.
    Direction can be of two types.
    One, the direction is good for others - which results in ‘punya’, or spiritual merit points for us.
    Second, the direction is harmful to others - which results in sin/ ‘paap’ for us.
    Every moment of our life, we get happiness/unhappiness depending on the vector sum of all our thoughts, words and deeds.
    God, in his infinite wisdom has chosen to hide from us the ‘quantity/ magnitude’ part of the vector, for each action. This is the real cause of confusion in life.
    Therefore, I cannot definitely say, that donating Rs.1,000, will fetch me greater ‘spiritual merit’ than, say, donating 4 chapattis to a hungry beggar.
    Nor can I definitely say that going to gurudwara is better than looking after my ailing parents; or vice-versa.
    Nor can I definitely say that remaining unhappily married is better than say, remaining happily divorced.
    So, what do we do?
    Keep doing more and more good thoughts, words and deeds. In addition, consciously try and reduce the bad deeds.
    If we are forced to kill insects to protect your own life, kill them with compassion. Kill them quickly.
    And thereafter, we should use our life to help others, so that we can increase our ‘punya’ to offset the ‘paap’.
    Hope this helps.