| Malay Mail Online | Malaysia | 31 Aug 2016 | Asia Samachar |

By Ida Lim

KUALA LUMPUR, Aug 31 — Like the 152-year-old Sin Sze Si Ya temple she takes care of, Ranjit Kaur is a bit of a “hidden gem.”

The temple is set back from the busy Jalan Tun H.S. Lee and most people driving past hardly give it a second look. Its other more prominent entrance is tucked away in the quiet alley of Jalan Lebuh Pudu, right next to tourist magnets Central Market and Kasturi Walk, but not many people know it is there.

Ranjit, who was born in 1962 but is 56 years old according to the Chinese way of reckoning, speaks fluent Cantonese and even peppers her conversations in English with words from the Chinese dialect.

She herself does not feel that her presence in the Taoist temple as a caretaker assistant is anything out of the ordinary, saying: “I don’t feel anything, I’m ok, normal, nothing lah because you are so used to it.”

“Yes, a lot of them are very surprised, a Mangali girl here,” she told Malay Mail Online, using an old local Cantonese colloquialism for Punjabis.

“But many of them who know my father, my mother, they know, they know us lah,” she said of her family’s generations-long links to the temple.

To understand how a Punjabi woman ended up in a temple with distinct ties to Kuala Lumpur’s Kapitan Cina Yap Ah Loy, you have to go back to her late parents who were second-generation settlers in Malaysia – Sajan Singh and Gurdeep Kaur.A group photo taken in 1948, that shows Ranjit’s late father Sajan Singh, hangs on a wall within the Sin Sze Si Ya temple’s main hall.

According to what she was told, her father Sajan used to be a watchman for a local Chinese family who then recommended him to this temple — a job he was to take on for decades.

The sixth child to be born to the family of six girls and four boys, Ranjit and her siblings stayed at and grew up on the temple’s grounds, where the Chinese temple caretakers also stayed.

Ranjit was born when the parents of the current temple custodian Wong Ai – now aged 79 – were still managing the Sin Sze Si Ya temple. The task of caring for the temple has been with Wong’s family for about 60 years.

“Of course I used to be what the Chinese say – very pat poh (busybody), come and listen to stories, come inside here, talk to them, chit chat.” Wong’s father even used to share his lunch with them so they “were brought up in a very nice [luxurious] way.”

And of course that was how Ranjit picked up Cantonese and develop a strong sense of belonging.

“I cannot miss this place, even I can go on holiday I still will think of this place, even one day off also I don’t feel like taking off because I find this is like my own house,” she said.One of the two gates – along Jalan Lebuh Pudu – of the Sin Sze Si Ya temple that became a refuge for Ranjit’s family during the May 13, 1969 riots.

May 13, 1969

Growing up in the heart of Kuala Lumpur, Ranjit remembers May 13, 1969. At the age of seven, she was used to taking the bus from Pudu to Chan Sow Lin.

On that day, Ranjit remembers taking the packed dinner prepared by her mother at around 5pm to 6pm to her father who was holding down two jobs – temple watchman in the daytime and night watchman at European firm Hargill’s in the Sungai Besi area.

“May 13, I was in Pudu already, I take the bus, Chan Sow Lin bus, I go to Chan Sow Lin there and go and give my father makan (food), then I got caught there.

“I was stuck because the lady told me ‘why are you going back Pudu, you cannot, people fighting there, you cannot go back’, so I stayed back with my father,” she said.

Coming back to the temple in the daytime a week later in a police van, Ranjit said a police officer of her same race stopped them from getting shot by those who did not know where they were returning from.

As for her mother and other siblings, Ranjit said they were safe behind the locked gates of the temple and well taken care of by the Chinese caretakers of the temple who shared their food as neighbours.Ranjit’s duties at the temple include clearing away old joss sticks placed by temple patrons

Coming back

After completing her secondary school studies, Ranjit worked as a nurse in Kuala Lumpur and her mother’s hometown of Seremban, marrying in 1990 and giving birth to her daughter seven years later, before returning to the temple in 2006 to work under Wong’s family and assist in caretaking activities.

Ranjit’s duties range from helping the temple caretakers prepare the temple typically at 6.30am before the doors are opened to the public at 7am, or even earlier if there is an important event, to clearing old joss sticks and making sure all is in order and cleaned up.

Ranjit is an able guide for those unfamiliar with the numerous deities in the temple dedicated to different aspects of life, such as the Wen Chang deity for those wanting their children to do well in their studies, and deities for good careers and a prosperous business to striking it big in a lottery.

She shares little tidbits of information like how prostitutes had in the old days sought out the Hua Fen Fu Ren (Deity of Beauty) but wives now approach this deity if their husbands flirt around with other women.

Others will bring cosmetics to pray for beauty, while young girls may also come here to pray for the clearing of marks on their skin after using unsuitable facial products, she said.

She also shares anecdotes about how women struggling to conceive for years become pregnant after doing a symbolic ritual before the fertility goddess Guan Yin to “change stomachs”, which involves the recital of prayers and the flipping over of pigs’ stomachs.The main hall of the Sin Sze Si Ya temple that has three halls – where some of the many deities are placed.

She is on hand to to guide temple visitors on how to pray and carry out certain rituals, including when one needs a change of fortune or wants to be protected against bad luck in the coming year.

Ranjit herself also believes in the Chinese deities and joins in rituals such as the one this year to ensure good fortune when she hit her Chinese age of 56.

“I serve my god, and I serve this Chinese god also because I’m brought up here, if I don’t serve this one, I tell people to pray, what for?” she said. The actual entrance to the Sin Sze Si Ya temple that Kapitan Yap Ah Loy founded in 1864 and dedicated to the Sin Sze Ya and Si Sze Ya patron deities.

Family

Life for Ranjit here at the Sin Sze Si Ya temple is one of simple happiness where everyone — including several Punjabi men from India — works together as a family, where she calls Wong “Ma” and refers to Wong’s husband as “Bapu” or “Father” like how their children do.

“I’m very happy working here… together as a family we work, we don’t have any problem, any misunderstanding.

“Happy memory? We all get together, that’s it, we work together as a family, we come here, we talk, pass our time… they are very nice people, compared with other places you have so many problems, (here) no problem,” the affable and easy going Ranjit said.

Enjoying her work at the temple, she plans to continue working here until she has to retire and cannot go on working.

Her younger brother Daljit Singh, 51, has continued on in the footsteps of her father, who only stopped working as a temple watchman when he passed away in his 60s on July 29, 1987.

“Immediately after my father passed away, he took over. Before he passed away, my father had already gone to see the (temple committee) chairman, he said that if anything happens to me, I’m sick now, you all please take [my son], so they took him until now,” she said of the ninth child in the family.The photos of Ranjit and Daljit’s late parents Gurdeep Kaur and Sajan Singh, who both passed away in their 60s in 1987 and 2009 respectively.

Ranjit and Daljit will likely be the last of their family to work at the temple, with their other siblings not interested and her only daughter now studying in a college. Wong’s children are also working in the temple.

This story is of a Punjabi family working in a Chinese temple… nothing manufactured, just uniquely Malaysian.

The story, entitled ‘The Punjabi in Yap Ah Loy’s temple in KL’, was published at The Malay Mail Onine on 31 Aug 2016, on the day Malaysia celebrates its Independence Day. See here.
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ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE! Follow us on Twitter. Visit our website: www.asiasamachar.com

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The post The Punjabi in Yap Ah Loy’s temple in Kuala Lumpur appeared first on Asia Samachar.

| Opinion | 31 Aug 2016 | Asia Samachar |

By Harvin K Deol

They say you never know what life is until you move out from your comfort zone. “The hardest thing to do is leaving your comfort zone. But you have to let go of the life you’re familiar with and take the risk to live the life you dream about” (Arigo).

This time last year, I was getting ready to leave home to embrace a new world far away from a place I call  home, Malaysia.

To be honest, it is not like I am new to changes or living in a new country. I have always been blessed in experiencing new adventures in life. From leaving for college and studying in Australia for a couple years to living in a rural area far away from home for more than five years (thanks to my teaching days); pretty much have given me the experience I need to know what to expect when being far away from home.

I won’t deny though that there is nothing more calming and safe in the comfort of your own home surrounded by familiar faces you call family. However, there is nothing more adventurous and intriguing than being thrown into somewhere new and different to what you have been grown to be accustomed to.

FROM SAME AUTHOR: Dear Haters

When people think about migration, the most prominent aspect that comes to mind is the stories filled with challenges and feeling of ‘homesick’. Your entire world changes when you move to another country. Things you thought are normal and acceptable to you may no longer apply. Not everybody thinks like you do, or does things the way you have always done it. Even rules and social practices you thought were painfully obvious may turn out to be the total opposite. From miles instead of kilometers, pounds instead of kilograms, to Fahrenheit instead of Celsius, month before the date (yes, you have to write the month before the date, I am still getting a hang of it), to struggling to pay the cashier because every single dollar looks the same and you miss the bliss of having some colors in your wallet and the list can go on and on.

When you first arrive in a foreign country, everything is like a dream. The first few months would be a ‘honeymoon’ where you act like a tourist and whisk here and there, taken to admire the cultural diversity, eat great food and talk to people who most times are nice to you because they want to make a good first impression. Even though you are lost in this new joy, your senses are high in alert and you notice every single thing that is different from your country and to what you are used to.

It is not until you stay for a couple of months that you get a feel for what it is really like. The transition from a regular ‘tourist’ to now becoming a ‘permanent resident’ is like increasing the temperature of your heater (yes, can’t live without one during the winters; oh how I miss the good old tropical weather) until you feel the sweat.

It’s not always bad and eventually you start to accept that there are things that are different, that are way better and then there are things that are different and not so good, but that’s okay because not everything is like what you expect.

After the exploring, learning, having fun, ups and downs and my fair share of culture shocks; I think I can now say that the United States is slowly turning into my second home (Malaysia is still home and where the family is, always).

I still remember when I first arrived here and was taken aback (at a store) being conversed to in Spanish. Apparently, it is accepted here in California to speak Spanish so much so that it is officially a second language for all formal and informal occasions. It was also amusing to watch and hear people I encounter expressing their shock and disbelief in my English proficiency.

I am amazed how less some people know about Asia, in general, and especially Malaysia. I am even astounded by a few who don’t even know where Malaysia is until I point out Bali and Thailand. Talk about ignorance and lack of world knowledge. But I never get offended mind you. I take this as a golden opportunity to educate those who need to know a few things or so (I guess that’s why they say a teacher will always be a teacher…I swear I heard that somewhere).

I feel both United States and Malaysia share a great deal of similarities and a good number of differences. We always think that the grass is greener on the other side. Although there may be some truth to it but in actual sense this is written to mean that what may seems better than you have is not entirely true. Malaysia today is at its best as compared to the years it has taken to develop.

When I traveled to countries like Indonesia and Singapore, I realize there is so much potential in Malaysia that if given in the right hands of governance, the country will achieve its peak beyond words.

But we can’t have it all even though that is what we often hope for. I can’t name anything that I have here in the United States that you won’t find in Malaysia; be it Starbucks, Subway, Coffee Bean, Sephora, Bubble Gump, H&M, Forever 21 and countless of American products and restaurants that you can find in Malaysia easily. On the contrary, if only I can find one good mamak restaurant or even a good ‘teh tarik’, I won’t mind to fork out the money and the effort for that search.

Each country has its uniqueness and don’t be fooled each country has its flaws and corruption. You think Malaysia is worse of? United States is struggling to find a suitable candidate to run for presidency, fight against mass shooting and reduce racism within the police force. Amidst all this, what matters most is how much are the people willing to do in order to make a change and a difference for the betterment of their nation?!

I will end by quoting from one of the best Presidents of the United States, in my opinion, John F. Kennedy: “Ask not what your country can do for you; ask what you can do for your country”.

With that I wish you ‘SELAMAT HARI MERDEKA’. Stay united, Malaysians!

Malaysian-born Harvin Kaur Deol is a former English teacher, who now lives in Los Angeles, California. She writes for passion and this is her special entry for Asia Samachar in the spirit of Merdeka.

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The post From Malaysia to the United States appeared first on Asia Samachar.

| Opinion | 1 Sept 2016 | Asia Samachar |

By Jarnail Singh Arshi

That momentous day in Sikh History when Guru Arjun Ji, the Fifth Nanak, gifted mankind the Book of Knowledge – not only worldly knowledge but the precise and modern pathway to the Creator and declared Pothi Parmeshar ka Thaan (ਪੋਥੀ ਪਰਮੇਸਰ ਕਾ ਥਾਨੁ ॥) – Herein is contained the complete directions to discover the Creator within and without.

This day 16 Aug 1604 (adjusted to 1 Sept following seasonal changes in the solar lunar years) Guru Arjun Ji placed on the highest pedestal in the Harmandir Sahib, the first copy of the Aad Granth containing the compositions of Five Guru Sahibs and 34 Bhagats, Sheikhs, and other holy men of the Bhaktee Movement who had realised the Creator within and without. The Gurbani of the Ninth Nanak, Guru Teg Bahadur ji, was later added to this Aad Granth by Guru Gobind Singh who renamed it Guru Granth Sahib and installed as the Final Guru of the Sikhs.

From a historical perspective – the Aad Granth is not to be taken as a spur of the moment creation. In actual fact, it is the culmination of a well run programme beginning with Guru Nanak Sahib. It’s an undeniable fact of history that the Nirmal Panth, also called Nirala panth – the Khalsa Panth that straddles the world today, has its roots in the establishment of the Darbar Sahib Sri Amritsar and inside it the establishment of the Aad Granth (later  with further additions of Gurbani of Guru Teg Bahdur Ji and completed and installed  as Guru Granth Sahib the Final Guru by the Tenth Nanak, Guru Gobind Singh Ji)

If we go a little deeper we can clearly see that this entire episode in history is not a man made or man created episode – but a  well planned, completely thought out process that went on during the 10 human lifetimes of the ten Nanaks. To back up this, we can quote the Gurbani on Page 1408:

ਜੋਤਿ ਰੂਪਿ ਹਰਿ ਆਪਿ ਗੁਰੂ ਨਾਨਕੁ ਕਹਾਯਉ ॥

ਤਾ ਤੇ ਅੰਗਦੁ ਭਯਉ ਤਤ ਸਿਉ ਤਤੁ ਮਿਲਾਯਉ ॥

Jyot roop HAR AAP, Guru Nanak kahaiyo  

Tanteh ANGAD bahiyo tat sion tatt milayio

In the beginning The Creator Himself ordained and placed His Jyot in Guru Nanak Ji to bring His Message to the world and this was later merged into Angad as the successor.

Bhai Gurdass ji in his Vaar gives us a further insight into the unique way this entire plan was put into place by the First Guru Nanak ji Himself:

ਨਿਰੰਕਾਰ ਆਕਾਰੁ ਕਰਿ ਜੋਤਿ ਸਰੂਪ ਅਨੂਪ ਦਿਖਾਇਆ।

Nirankaar akaar kar jyot sroop anoop dikhayah

The Nirankaar took Akaar and showed His Jyot in Guru Nanak.

This is the reason despite the biggest challenges – be they political, social, family, economic etc – none were able to stop this pre-ordained plan form being given completion  from the Birth of Guru Nanak Ji in 1469 till the Guru Granth sahib Ji was installed as Eternal Guru in 1708.

This being the case, it’s a big mistake to treat any one Guru Sahib ji as lesser or greater than the other or in any way different from the rest. It’s been very clearly stated that:

ਲਹਣੇ ਦੀ ਫੇਰਾਈਐ ਨਾਨਕਾ ਦੋਹੀ ਖਟੀਐ ॥

ਜੋਤਿ ਓਹਾ ਜੁਗਤਿ ਸਾਇ ਸਹਿ ਕਾਇਆ ਫੇਰਿ ਪਲਟੀਐ ॥

Lehnneh dee feriyeah Nanka dohee khatteyeah

JYOT UHA Jugt saiye she kaiya fer plateeyeayh…

The Nanak Jyot was merged into Lehnna transforming  Bhai Lehnna into Guru Angad.

The JYOT or soul is the same..only the human body has changed.

This guiding principle should be our Lighthouse- the Ten Nanaks and the Guru Granth are the exact same Nirankaree Jyot.

This Plan was put into action by Guru Nanak ji himself when He began collecting the Gurbani of various Bhagats as he visited their places of residence on his four long journeys around the world – journeys that took almost a quarter of his earthly life.

Guru Nanak ji not only wrote down his own compositions but also copied down the Bhagat Banis he found. This treasure was passed down to Guru Angad Sahib ji and then through Guru Amardass ji to Guru Ramdass Ji and finally to Guru Arjun Ji. Guru Angad Sahib ji and Guru Amardass Ji and Guru Ramdass Ji wrote their own compositions. Guru Arjun Ji, known as Bani da Bohithah (Ship of Gurbani) due to the great volume of his own compositions, decided to give credence to the next step in this plan.

Guru Nanak ji had established Kartarpur, Guru Angad Sahib established Khadoor Sahib, Guru Amardass established Goindwaal Sahib and Guru Ramdass ji established Ramdasspur. Guru Arjun ji, the Nation Builder, expanded Raamdaspur into the vibrant township and renamed it Amritsar, built sarovars, baolis and wells to provide drinking water to the ever increasing populace.

The next step in the further strengthening of the budding Sikh nation was the building and completion of Darbar Sahib (Harmandir sahib) as the Central Headquarters and the Parkash of the AAD GRANTH as the Central Seat of the Akaal. For this momentous task, Guru Arjun Ji had to face numerous difficulties, enmities and finally martyrdom on the Hot Plate. But he never wavered the slightest bit from the Divine path and the Programme set in motion by Guru Nanak Ji about one century earlier.

It’s astonishing that Guru Arjun Ji’s life had a period of about 12 years when Guru ji, with his wife and infant son Hargobind in tow, were busy on parchaar (preaching) tour and performing social work to help in an epidemic of small pox coupled with a long serious drought. Muslim historian Noor writes that during this horrible period, the streets of Lahore were littered with corpses rotting away due to lack of labour to carry them away. Small pox and shortage of drinking water was taking a terrible toll on the screaming populace which Guru Arjun Ji calmed with His saintly presence. Even Emperor Akbar was highly impressed with Guru Arjun Ji’s humanitarian work. During this time, Hargobind was also struck down with small pox. Even in this incident, we can see the true teachings of Gurbani shining through – Guru Arjun Ji didn’t ask the Creator for any special favours for his only son Hargobind. But when the infant recovered, Guru ji composed shabds expressing his heartfelt thanks to the Creator. A Sikh always live in HIS WILL and thanks Him for the ability to live in His Hukm. Guru Arjun Ji had to burn his body on the Hot plate of the tyrant but refused to dilute the Dhur Ki bani aye, tin saglee chint mitayee (ਧੁਰ ਕੀ ਬਾਣੀ ਆਈ ॥ ਤਿਨਿ ਸਗਲੀ ਚਿੰਤ ਮਿਟਾਈ ॥) for any reason or any ruler.

A little background as to the contents of the Aad Granth would not be out of place here.

1. More than half of the Gurbani in SGGS is composed by Guru Arjun Ji. Guru Arjun Ji and His father Guru Ramdass Ji have composed Gurbani in the 30 raags.
2. Guru Arjun Ji undertook the massive task of composing, checking, re-arranging all the Gurbani received into the present arrangement we see in the SGGS.
3. Guru Arjun Ji arranged and allocated the Gurbani such a unique numbering system that made it tamper proof, so much so that not a single word has been added or removed despite the SGGS being in enemy control over a century when Sikhs were being hunted like wild animals.
4. Another unique thing about the SGGS is the Gurbani Grammar used. The Gurbani collected by Guru Nanak ji during his travels around the world meant the Gurbani by various Bhagats numbering 15 was composed in differing languages and scripts and based on differing grammar rules – but Guru Arjun Sahib arranged all these different languages and grammars into one common script and bound it all into the common Gurbani Grammar. This is no ordinary task indeed but the trademark of an editor extraordinaire.
5. This unique grammar rendering means the shabads flow seamlessly from one to the other and the meanings are in no danger of too many interpretations. The addition of RAHAO – pauses in longer shbads is another master stroke – an extremely difficult task but accomplished par excellence.
6. Vaars and Sloks – slok vaaran ton vadheek. The complete Gurbani in SGGS has 22 Vaars or Ballads – long poetry. In 20 of these Vaars or Ballads there are sloks added to the paurrees. In their original state all Vaars only come with “paurrees”. Guru Arjun Ji accomplished the most difficult task of finding the appropriate saloks and fitting them in the various paurrees where they match the meaning and flow perfectly. The Sloks that remained after this were put together at the end as Sloks that exceed..slok varan ton vadheek. Another Master stroke by the Master Editor.
7. Guru Arjun Ji also accomplished the difficult task of providing the titles of various Banis that were not there originally. Examples are the bani JP, Siddh Ghsht and many more. The First 13 pages of the SGGS contain the Daily Nitnem as these specific banis have been specially picked out and placed in the beginning of the SGGS by Guru Arjun Ji to serve a particular purpose.
8. Guru Arjun Ji also compiled the tatkara – table of contents – another master stroke to prevent any tampering, adulteration, removal or additions of spurious content.
9. The Pehllah Parkash of this Monumental Granth was also performed by Guru Arjun Ji Himself. Once this was parkashed, Guru ji never slept higher on his bed saying that this Gurbani was higher than any human deh.
10. Finally but not least – the very name chosen by Guru Arjun Ji for this compilation – AAD GRANTH – signifies that the Granth was work in progress, as yet incomplete. This completion was performed by the Tenth Nanak, Guru Gobind Singh Ji, by adding the Gurbani of Guru Teg Bahadur Ji in the 30 raags used earlier and one additional raag Jaijawantee used only by Guru Teg Bahadur Sahib Ji.
11. VITAL POINT: Guru Gobind Singh Ji as the FINAL COMPILER had every right as GURU to add/remove any compositions to the Aad Granth – and He did this by ADDING the Gurbani composed by his father Guru Teg Bahadur Ji, the Ninth Nanak, throughout the entire Aad Granth, raag by raag. And Finally Guru Gobind Singh ji sealed the SGGS using the same Mundawnni Mh:5 at the end as used earlier by Guru Arjun Ji. Guru Gobind Singh ji declared that after his departure the SGGS would be the ONE and ONLY ETERNAL GURU of the Sikhs and all SIKHS shall only BOW to the SGGS. Guru Gobind Singh Ji did not add any of his own compositions to the SGGS. Sikhs have no authority to double guess Guru Gobind Singh Ji’s decision to enclose ALL DHUR KI GURBANI inside the sealed SGGS. NO composition OUTSIDE the SGGS has nay validity to the “GURBANI” title. It can be called raachnna only. Only the GURU speaks/writes GURBANI. Today, the GURU is SGGS. Therefore it’s a moot question to find excuses to call outside compositions Gurbani, no matter if claimed to be by Guru Gobind Singh Ji.

In Gurmat, the Akal Purakh, the GURU and the Shabad are all shades of one and the same entity. The SGGS is called Pothi Parmeshar ka Thaan..the GURU is not a human form as has been normally accepted in traditional religious connotation. When Guru Nanak ji was asked who his Guru was, the answer was SHABAD is my GURU. Thus this negates all human deh/human forms, leaving only the SGGS as the True GURU for all time.

[ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE. Follow us on Twitter. Visit our website: www.asiasamachar.com]

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The post Pehllah Parkash: Guru Arjun places Aad Granth on highest pedestal appeared first on Asia Samachar.

| Kuala Lumpur, Malaysia | 1 September 2016 | Asia Samachar |

The haze threatened the day before and the clouds rumbled across the Klang Valley with short fierce showers at pockets but the weather around Wadda Gurdwara Sahib Kampung Pandan was as gorgeous as ever. This made sure the mood was excellent for game and battle for supremacy for all teams that made their way early in the morning.

Klang Rangers got off to a flying start trouncing the Lions of Beruntung Hills by winning 4-0. Before we could catch our breath, we witnessed the biggest win of the day. It was a magnificent win for the Pulapol Eagles, completely outplaying the Panthers of Titiwangsa  10-0.

The Sardars of Selayang then overpowered the Lions of Kampung Pandan 6-0.

The high octane high scoring action then slowly tapered down as the sun bore down on the pitch with its punishing heat. Regular title contenders Akaal Warriors and Iron River Kings fought each other hard which ended with a hard earned win for the Warriors with 2-0.

Newcomers Lions of Seremban worked hard to get some points off the other Lions from Beruntung Hill but succumbed to a loss of 2-1.

And then the action picked up again with the Klang Rangers registering a convincing 7-0 win over the Kampung Pandan Lions. It looks fairly good for the Rangers and they sit pretty at the top half of the table, even glancing at the top to dislodge whoever is there.
Selayang Sardars got a hard earned win over the Panthers of Titiwangsa, winning 3-2. All sweat and glory.

Giants from last season Pulapol Eagles and the Rawang Akaal Warriors slugged it out in a no-holds-barred game with the eventual victors being the majestic Eagles winning with a narrow 3-2 score line.

The last game of the day saw the Kings of Iron River comfortably dismissing the Seremban Lions 3-1.

Puloapol Eagles are already making the case that they should be champions of the league come end of the season, going unbeaten after 8 games with only a draw and 7 wins. All eyes are on them to see if they can fight off the heat from the other teams below them.

The Eagles’ striker Akeysh Singh’s double hat-trick makes him top scorer of the tournament thus far with a whopping 20 goals under his belt. The best defense is a good offense, well at least for the Eagles. The hot seat was previously held by Rajvinderjit of the Iron River Kings who only managed one goal for this Match Day (Match Day 4).

The Lions of Kampung Pandan and Seremban need to lick their wounds and pick up better in the next games. This applies to the Titiwangsa Panthers as well.

This was a good day for the Sardars of Selayang, finding their winning form with 2 excellent wins.

NEXT MATCH DAYS FOR APL 2016:
1. 9 Oct 2016 (Sun)
2. 23 Oct 2016 (Sun)
3. 6 Nov 2016 (Sun)
4. TBC (either Nov 13 or 20)

Akaal Premier League Match Day 2 Results (Asia Samachar, 31 July 2016)

29 goals, 3 yellow card after match Day 1 at Akkal Premier League (Asia Samachar, 18 July 2016)

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The post APL: Pulapol Eagles still at the top appeared first on Asia Samachar.

| Letter to Editor | 2 Sept 2016 | Asia Samachar |

Dear Editor,

This appeal is being forwarded via your website to all Sikh Sanggat who own cars and park them without any consideration to other car owners when they park in a manner which blocks the other car from leaving if they need to leave earlier. Sadly such inconsiderate car owners do not leave any phone contact numbers on the cars so that they can be contacted in case of need to leave by the owner of the blocked cars. Announcements and messages to the Sanggat in the Darbar Sahib can be a distraction to the Kirtan and most of the time do not produce the desired result as the owner of the blocking car may either not be in Darbar Sahib or may be in the Langgar hall or compound or gone elsewhere. Sad to say that the blocking cars are some time luxury cars indicating that may belong to rich and/or professionals and some even have badges indicating the owners are titled or members of exclusive clubs. Further many may also be highly literate [not educated as education denotes consideration] indicating arrogance. The attitude appears to be mai theek hovan baki khan khasma noo [I should be alright, the rest can go to hell].

I have observed this in several Gurdwaras such as Titiwangsa, Petaling Jaya, Tatt Khalsa, Sentul, Old Pudu Road, to name a few in Kuala Lumpur and Petaling Jaya, but the situation may not be much different where parking lots are limited. Some come late and park just anywhere while some come early but park in spaces which may obstruct others and some even park in spaces marked for use by OKUs (the disabled) and elderly.

My appeal to all is if they have to obstruct another car then they should leave a card with their hand phone number or any other contact method and display on the dashboard. Hope those involved would be considerate.

The gurdwara management committees (GMCs) should also have a notice on their notice boards to this effect. Malaysian Gurdwara Council (MGC) can also play its part and educate sanggat.

I am aware and realize that Malaysians in general practice the culture of mai theek hovan baki khan khasma noo. This arrogant attitude can be seen in most places such as Bangsar, OUG, Chow Kit, Brickfields and Golden Triangle. This is allowed to continue due to lack of effective enforcement by relevant authorities [police, JPJ, local authorities] who may close both eyes even when they observe hazardously parked vehicles near their beat bases or while they may be cruising the roads in their shining vehicles or powerful motorcycles. When asked the lack of action the response I received was ‘laporan belum diterima’ (haven’t receive the reports).

Of course some of the enforcement personnel are very efficient when out to issue compound notices or during the regularly safety campaigns when thousands of compound notices are issued with warnings of maximum penalties but then the delinquents are rewarded with discounts. It has been reported in the media that there are millions of unpaid compounds issued by the three main Enforcement Authorities resulting in losses of revenue totaling billions of RM but still there appears to be any improvement as the offences are repeated again where it is discovered that some of the delinquents have tens of outstanding compound notices for various offences.

Just for information the situation was little different in Gurdwaras in Singapore but there were no such cased on the public roads or other areas under jurisdiction of authorities or in private car parks where enforcement was immediate and penalties deterrent.

– Gursharan Singh, Kuala Lumpur, Malaysia

[Gursharan Singh, C.M.I.I.A., a retired audit officer from the Malaysian civil service, is also a trainer]

[ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE. Follow us on Twitter. Visit our website: www.asiasamachar.com]

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The post Parking at gurdwaras: As long as I’m OK, the rest can go to hell appeared first on Asia Samachar.

| Opinion | 2 Sept 2016 | Asia Samachar |

A boy, the age of my second daughter,

with the same sparkle in his eyes, the same laugh, the same smile,

sat next to me on the train.

He was loud and so friendly.

He wasn’t lost nor was he a beggar.

But he was alone, in the train and perhaps in this world.

Not a care in the world but with that smile and laugh.

By Jasbir Kaur

My husband shared how he met a young boy, who looked and behaved exactly like my daughter, on his way to work. At a time when most children are already in school or on their way to school but this boy wasn’t going to school. He was just where he wanted to be, on a train.

We always thought, we would know how to handle such situation. How we would talk and iron things out if we ever came across a lonely child but in reality it is much harder to do.

This boy, although clearly looked and fit the profile of a homeless person was simply different. He just wanted to talk. He was heading some where. He didn’t want cash, he just wanted to talk. He was eager to talk to all the passengers on the train. He wasn’t rude, he was just excited. He wanted to share his story.

Many ignored him. Steered away from him because he smelled and he was dirty. The boy found an empty seat next to my husband and sat there, but he asked permission before sitting.

My husband described to me what happened in that 10 minutes. How the boy spoke in Hindi to my husband, thinking that he would understand, because technically my husband should have but unfortunately that’s one language he did not pick up whilst growing up. So much of what the boy said didn’t make sense to him. But he listened and from the boy’s gestures and enthusiasm, he knew the boy wasn’t talking about his troubles. He was just excited to share his story with someone. Like how my kids share their stories because every little detail in a child’s life is very important.

But he forgot to do what we always thought we would do in such situation. He forgot to ask the boy where was he going, why did he look like he hadn’t showered for a couple of days, if he needed some cash or if he needed to call someone? But all that did not cross his mind as he watched the boy talking and when his stop arrived, he just got up and left, like he has been doing for so long.

He only realised all that he had not done and should have done, only after he sat down for breakfast. Feeling so awful and playing the whole scene over and over in his head, thinking how or what he should have done differently. How he should have handed out his jacket to the boy because he looked so cold in the train, how he should have given him some cash even if the boy didn’t ask for any or how he should have hugged the boy though he did not have the guts to do it when he felt like because he looked so much like our daughter. So many regrets and an opportunity gone to show the boy and many on the train how one must treat a child, no matter how or what the child may be like.

But what was even more sad was the way, no one in the train wanted to look at him. Not wanting to make eye contact with him so that they would have had to deal with him.

That got me sad and thinking, if ever my child is lost and gets filthy or dirt on her clothes and starts smelling, no one would want to help her. No one would offer to ask her if she was alright. Everyone, even those who think they would have, might just forget to do the right thing at the right time.

Blessed are those souls who are able to respond in real time and handle such situation so accurately. They are definitely made up of something so special. Ingredients and compositions that gives them the ability to react so differently than most you and I.

I am compassionate but I am judgmental too, a little too judgmental. Sitting in the comfort of my house it was easy for me to tell my husband, I think he should have done this and that but would I have done the right thing if it was me on that train? I don’t know what is right or wrong but I do know, ignoring a child who wanted to speak is so wrong.

Hypothetically speaking I would have aced this situation but in real time, with so many others reacting in a certain way, would I have reacted differently;

Would I have had the guts to embrace him, skip work and travel with him to where he wanted to be?

Would I have actually said “sorry boss, can’t come to work today because I have a lost boy who needs me more”?

Would I have dared enter a restaurant with all eyes on us and sat there eating together?

Would I dare follow him to wherever he needed to go and see whom he was meeting?

What would you have done?

Remember, thinking that you know what to do and to actually be doing it are two different things. 

Jasbir Kaur is a freelance writer and regularly writes about surviving parenthood at BeeRaise. She is also one of the editors at Asia Samachar

Other stories by same author:

Fish curry takes Jasbir to MasterChef Asia (Asia Samachar, 24 Aug 2015)

Battling cancer with joy (Asia Samachar, 3 Aug 2015)

Jasbir to heat up MasterChef Asia (Asia Samachar, 1 Aug 2015)

Do it for the living – JASBIR (Asia Samachar, 20 Feb 2015)

The post Knowing and doing are two separate matters appeared first on Asia Samachar.

| Malaysia | 2 Sept 2016 | Asia Samachar |

“My job is to protect some of the last Malayan tigers,” said Jasdev Sohanpal.

And this researcher means every word. Jasdev and the team of rangers literally tread the deep and thick jungles of Peninsular Malaysia to protect the endangered species.

Reminiscing on how it all started, Jasdev said that when the opportunity landed to become a ranger to protect tigers, he jumped at it. “I didn’t think twice,” he says in a video. See here.

His decision was fully supported by his father who used to take him out on nature adventures and taught him about conservation.

Jasdev is a researcher with a non-profit research group Rimba working with Perhilitan (Department of Wildlife and National Parks), Panthera (a leading wild cat conservation organization) and Woodland Park Zoo as part of the tigers forever project.

The program aims to strengthen tiger survival by identifying core populations and mitigating threats from poaching and habitat fragmentation, according to his LinkedIn update. Conservationists estimate there are only about 300 Malayan tigers left in the wild.

The team goes out on patrols lasting anything from one to nine days. Among others, they track poachers.

Malayan tigers were classified as Indochinese tigers until DNA testing in 2004 showed them to be a separate subspecies, according to a website run by the World Wildlife Fund (WWF).

Their Latin name — Panthera tigris jacksoni — honors Peter Jackson, the famous tiger conservationist. Malayan tigers are found only on the Malay Peninsula and in the southern tip of Thailand.

Protecting tiger habitats in Malaysia safeguards other species such as Asian elephants and mainland clouded leopards, it adds.

“Healthy tigers means a healthy forest,” says Jasdev.

[ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE! Visit our website: www.asiasamachar.com]

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The post Ranger Jasdev passionate about protecting Malayan tigers appeared first on Asia Samachar.

| Nepal | 2 Sept 2016 | Asia Samachar |

After the devastating earthquake in Nepal in 2015, Khalsa Aid teams were quick on the ground.

The UK-based humanitarian relief agency had set up Langar, or free community kitchen, in Kathmandu which provided food for some 3,000 to 4,000 people daily. Then, its teams initiated building semi-permanent shelters in the rural villages.

“Khalsa Aid built 1,200 shelters outside Kathmandu and we are currently rebuilding a school. Thank you for your support,” it said in an update today on its Facebook.

To donate, click on the following link: http://www.khalsaaid.org/donate

[ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE. Follow us on Twitter. Visit our website: www.asiasamachar.com]

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The post Khalsa Aid building shelters, school in Nepal appeared first on Asia Samachar.

| Press Statement | Putrajaya, Malaysia  | 3 Sept 2016 | Asia Samachar |

MCCBCHST: We welcome Minister’s statement that no unilateral conversion allowed

The Malaysian Consultative Council of Buddhism, Christianity, Hinduism, Sikhism and Taoism (MCCBCHST) welcomes the Federal Minister Datuk Seri Nazri Aziz’s statement today (2 Sept 2016 – Malaymail Online) that the proposed reforms will essentially see the cabinet abiding by its April, 2009 decision which requires both Parents’ consent before a child of civil marriage can be converted to another religion.

The MCCBCHST’s consistent stand has been that to ensure justice and to abide by the constitution, there can be no unilateral conversion of minors, that is, both parties to the marriage must consent before a minor can be converted to another religion.

This is the first time since 2009, that a Cabinet Minister has stated that the Cabinet Decision of April, 2009 will be adhered to. The MCCBCHST lawyers had attended meetings with the AG Chambers in 2010 and later attended meetings in 2012 and 2014, where the proposed amendments still allowed for conversion of a minor of a marriage by a single parent. Thus, there was a deadlock as MCCBCHST could not agree to such unilateral conversion being allowed.

SEE ALSO: Malaysia promises to amend marriage law to address conversion issues

SEE ALSO: Conversion ruling in Malaysian court affects all, Sikhs included

Both Indira Gandhi’s and Deepa’s cases, fought through the courts for the last 7 years, in the face of tremendous personal anguish, had won first major battle in Deepa’s case, where a 5 member Bench had delivered judgement on 10-01-2016 stating that “ the Civil Court had the exclusive jurisdiction to grant decrees of divorce of a civil marriage under the LRA (Marriage & Divorce), 1976 and to make all other ancillary orders including custody care and access of the child born out of that marriage and all other matters ancillary thereto ”. The Federal Court had further stated it would be an abuse of the process for the spouse who has converted to Islam to file for dissolution and for custody of the children in the Syariah Courts.

With DECISIVE decision in Deepa’s case above, the only thorny issue left was whether a single parent could convert a child of marriage without the other parent’s consent.

This issue of unilateral conversion is directly up in Indira Ghandi’s appeal to the Federal Court which will be heard on 14 & 15 November 2016.

Now, with the announcement by the Federal Minister that the Cabinet would abide by its April, 2009 decision where unilateral conversions were not allowed, it appears then that Indira Ghandi’s appeal on this case may become Academic, if  indeed what the Minister has said is passed as law.

The MCCBCHST again welcomes the Federal Minister’s statement regarding the requirement of consent of both parents before a child of marriage could be converted. This is a just solution. Otherwise, as the MCCBCHST, has warned all along that the problem will persist even for the next 100 years, if a single parent was allowed to convert a child of marriage.

The MCCBCHST is confident that if unilateral conversion, which has been the root-cause of problem in the past, is done away with then cases like Indira Ghandi & Deepa will be resolved in the future.

Indira Ghandi & Deepa’s cases:

Whatever course is taken to resolve conflict arising from unilateral conversion, either through Cabinet Sanctioned Bill or through success in Indira Ghandi’s coming appeal in November, 2016, both Indira Ghandi and Deepa deserve to be recognised as Icons of Motherhood for having stood steadfast in their struggle to ensure that other women will not face the same anguish they faced. History must record their struggle to fight for the rights of a mother and a non-converting spouse.

JAGIR SINGH

Vice President, Malaysian Consultative Council of Buddhism, Christianity, Hinduism, Sikhism and Taoism (MCCBCHST), Joint Chairman, MCCBCHST Legal Panel

[This press statement is dated 2 Sept 2016. Jagir is also the current president of the Malaysian Gurdwaras Council, MGC. In February 2016, the Malaysian Prime Minister appointed him to continue serving on the main governing body of the Committee for Interfaith Promotion of Understanding and Religious Harmony]

[ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE. Follow us on Twitter. Visit our website: www.asiasamachar.com]

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The post Malaysian interfaith council welcomes minister’s statement that no unilateral conversion allowed appeared first on Asia Samachar.

| Movie Review | Kuala Lumpur | 3 Sept 2016 | Asia Samachar |

• CRITIC’S RATING: 3/5
• Despite a very promising start in the first half, the movie slowly starts to fade and turns draggy. (Warning: May contain spoilers)
• Main Cast: Sonakshi Sinha, Anurag Kashyap, Konkana Sen Sharma

By Movie Walla

Often we have Bollywood films trying to break female stereotypes. With Akira, filmmaker A.R. Murugadoss tried to do the same but the script contained considerable flaws.

Set in a small town in Jodhpur, Akira (Sonakshi Sinha) very early in life sees brutal crime committed on a neighbour and learns to defend herself. Rather than getting commended for her bravery, she grows up in tough conditions during her childhood.

Fast forward 14 years, Akira and her mum are invited to move to Mumbai to live with her brother and unwelcoming sister-in-law.

On the other side of the plot, we have a group of four corrupt policemen, led by ACP Rane (Anurag Kashyap).

While strolling around, they come across an accident at a quiet location and find a huge chunk of cash in the trunk of the car. Instead of helping the victim, overwhelmed by ill intentions, they kill the already wounded victim and flee with the cash. Whilst trying to cover this up, they slowly fall deeper and deeper into a pit.

ACP Rane, played by Anurag Kashyap (Producer of Udta Punjab), was stunning on screen with some brilliant acting. He absolutely stole the show with his antics. While Kashyap is famed for his role behind the cameras, he certainly did not disappoint as an actor either. Who would’ve known that this man can act too! Half a star in the ratings goes to his performance alone.

A string of bizarre co-incidences occur after the intermission echoing typical Bollywood stereotypes. Fast forward all the drama, the unfolding of the evident and apparent shortcomings in the script, Akira is being hunted by ACP Rane and his troupe. While she escapes a point blank encounter, they still somehow find a way to get her sent to a mental asylum and prove that Akira is mentally ill.

FROM THE SAME AUTHOR: Rustom: Intriguing courtroom drama and nothing more

The film had such a promising start. It was infuriating to see it go down the road it took. The unnecessary plot twists and screen time wasted at the asylum. Akira putting on her fighting shoes, taking on 20-30 people at one go and mind you, trashing them all to escape the asylum only to be sent right back to the asylum. Rather pointless while on the other hand SP Rabiya (Konkana Sen Sharma) essayed the role of an honest policewoman attempting to solve the crime.

SEE ALSO: Malaysian movie producer competes in Navi Mumbai International Film Festival 

The film tried to take the audience on a merry go round with its typical stereotypes and ridiculous coincidences. Sonakshi gave her all and to a certain level, almost succeeded in winning the heart of the audience right till the faulty plot took over in the second half of the film. The climax was almost laughable, to be frank.

However, credit to the filmmakers, they did not see the need to add a number unnecessary songs to disturb the flow of the film. Though, the promotional song of the film, sung by lead actress Sonakshi Sinha titled Rajj Rajj Ke, raises a couple of questions. Her vocals were poor and not even auto tunes could save it. Begs the question, why can’t they let singers go ahead and do the singing while actors do the acting? Aside from this, the soundtrack of the film was pretty average.

It’s a decent one time watch. Go ahead and decide for yourself. Share your comments with us.

Below are the notable Bollywood films releasing this month so block your dates.

• 9 Sept: Baar Baar Dekho (Siddhart Malhotra, Katrina Kaif) & Freaky Ali (Nawazuddin Siddique)
• 16 Sept: Pink (Amitabh Bachan, Tapsee Pannu) & Raaz Rebooted (Emraan Hashmi)
• 30 Sept: MS Dhoni: The Untold Story (Sushant Singh Rajput, Anupam Kher)

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The post Akira – A tale of two halves appeared first on Asia Samachar.

| Kuala Lumpur | 3 Sept 2016 | Asia Samachar |

Police detained eight women, believed to be foreign mujra dancers without valid immigration documents, when they raided three Bollywood-styled entertainment joints in Kuala Lumpur early this morning.

In the dawn raid which began at 1.30am today (3 Sept 2016), customers were watching the Bollywood-type dancing performed by the lady dancers.

The police team from the Kuala Lumpur police headquarters raided the three joints on suspicion that they employed dancers without the appropriate permits, according to a report by TV3, a local Malaysian television station.

They inspected some 30 women from Nepal, Bangladesh and India.

Three local guards at the joints were also detained to assist investigation. Initial checks show that the joints were duly licensed to operate, the report added.

“No going mujraaa,” commented a Facebook user who spotted the news.

The mujra dance originated during the Mughal era as a form of dance for the tawaif, or courtesans of the period. The dance is a blend of artistic dance and eroticism. In more modern times, mujra dancers are commonly hired to dance at official occasions such as weddings and bachelor parties, according to an entry at Reference.com.

Mujra dance is prevalent throughout Pakistan, India and Bangladesh. While some stigma has been attached to performers of this dance, who have been compared to prostitutes, it has gained popular acceptance as it is adapted to modern music and entertainment.

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The post Mujra dancers detained in dawn raid of Bollywood-styled joints in KL appeared first on Asia Samachar.

| The Fresno Bee  | US | 3 Sept 2016 | Asia Samachar |

By Andrea Castillo

Fresno is the latest Valley city to recognize the 1984 killings of thousands of Sikhs in India as a genocide.

The Fresno City Council voted Thursday night to make the formal recognition. The vote came before a packed council chamber.

An estimated 500 Sikhs came from as far as Sacramento, trying to find a spot inside the City Council chambers that holds 250 people. Buses transported community members from Sikh temples to City Hall to show their support.

All seats were occupied on the main floor and on the balcony by men, women and children, young and old. Dozens more stood inside and in the entryway. Many held signs reading “India committed genocide” or clutched American flags.

The room erupted in cheers when, after more than an hour of public and council comment, the votes came in. Five council members favored the resolution. Two – Paul Caprioglio and Sal Quintero – abstained.

“This is a new chapter for Sikh history here in Fresno,” said Naindeep Singh, executive director of the local youth leadership nonprofit Jakara Movement.

The vote took place nine months after the resolution was initially proposed by Councilman Clint Olivier. It also followed a controversy in June after the Indian consul of San Francisco met with council members to convince them Olivier’s draft resolution was inaccurate and one-sided.

Olivier tabled the resolution to do more research after Sudarshan Kapoor, a retired Fresno State social work professor and longtime peace activist, spoke out against it. Kapoor said the resolution would create hatred and bitterness.

“We mean no harm to those who have a different point of view,” Olivier said Thursday. “This is about healing.”

The resolution was sponsored this time by Olivier, Oliver Baines and Esmeralda Soria. The language did not change from when it was first proposed.

Baines said the council often takes symbolic positions. Though the genocide resolution doesn’t change laws, he said, “you will know that we stand with you. And that means something.”

Councilman Lee Brand’s vote in favor of the resolution was a departure from his remarks to The Bee in June that it would only further divide the community. Meetings with Sikh community members convinced him. “I believe there was a genocide and a coverup by the Indian government,” he said.

Councilman Steve Brandau also voted for the resolution.

Sikhs are a religious minority in India but make up the vast majority of Indians in the central San Joaquin Valley. Other cities in California have recognized the killings as a genocide, including Bakersfield and Kerman, as well as the Fresno Council of Governments. The California Assembly declared it a pogrom, or an organized massacre.

Mohinder Kahlon of Fresno addressed the council in Punjabi. Through an interpreter, he said his father and brother were killed in Delhi in 1984. His three children watched dead people being pulled out of houses. They saw temples and homes go up in flames. Nearly his entire neighborhood was destroyed.

Tadeh Issakhanian, a community activist who is Armenian, said Fresno’s Sikhs, Armenians and Hmong residents “share a unique but unfortunate bond through genocide.” In a reference to Kapoor’s perspective, he said denial brings hatred and bitterness, not recognition.

According to Human Rights Watch, Sikh separatists in the early 1980s committed human rights abuses including massacring civilians, attacking Hindu minorities and bombing crowded places. In June 1984, the Indian government deployed troops to remove militants who had seized the Golden Temple in Amritsar – the religion’s most important site.

The military campaign caused serious damage to the shrine and resulted in hundreds of deaths. In revenge, Prime Minister Indira Gandhi was assassinated by her two Sikh bodyguards.

The Indian government estimates nearly 3,000 Sikhs were killed around the country in the period immediately following Gandhi’s murder. Sikh advocacy groups say that number is much higher – 30,000 killed, thousands of women raped, hundreds of temples burned and more than 300,000 displaced.

Kerman City Councilman Bill Nijjer, who worked closely with Olivier on the resolution, said elected officials and police in India were ordered to support death squads. Men were burned, women were raped. Mass graves were uncovered as recently as 2011, he said. While he and others spoke, a slide show of black-and-white photos from 1984 depicted bloodied people lying in the streets and piles of bodies.

The Indian consul’s June visit sparked backlash.

The activist group Sikhs For Justice lodged a complaint with the U.S. State Department against the consul, Ambassador Venkatesan Ashok, for referring to some Sikhs as extremists in an interview with The Bee. And the Sikh Council of Central California banned Kapoor as well as Central Unified School District Trustee Rama Dawar from future Sikh events for “representing the interests of a foreign government in genocide-denial over the expressed interests of the Sikh community in Fresno.”

Afterward, Dawar and Kapoor expressed concerns for their personal safety. Dawar later said he supported the resolution.

For his part, Ashok said the Indian government has acted, distributing millions of dollars in compensation to victims, convicting hundreds of people in court and investigating the tragedy. In 2008, Prime Minister Manmohan Singh, who is Sikh, apologized.

Original story, entitled ‘Fresno City Council approves Sikh genocide resolution’, appeared in The Fresno Bee (1 Sept 2016). See here.

[ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE. Follow us on Twitter. Visit our website: www.asiasamachar.com]

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The post Fresno City Council approves Sikh genocide resolution appeared first on Asia Samachar.

| Statement | Malaysia | 4 Sept 2016 | Asia Samachar |

His Excellency Dato’ Mahinder Singh presented his Letters of Credence to the President of the Swiss Confederation, His Excellency Johann N. Schneider-Ammann, in a simple yet elegant ceremony on Thursday (1 Sept 2016). The presentation took place at the Federal Palace in the Swiss capital of Bern.

During the discussion following the ceremony, President Schneider-Ammann, who is also the Head of the Federal Department of Economic Affairs, Education and Research (EAER) highlighted his last visit to Malaysia in 2012 where he had led a trade and research delegation.

SEE ALSO: Malaysian ambassador calls young Sikhs to join foreign service

He acknowledged the close trade and economic relations that exist between both countries. The topic of the ongoing negotiations for a free trade agreement (FTA) between Malaysia and the European Free Trade Association (EFTA) member states was raised. EFTA comprises of Switzerland, Liechtenstein, Norway and Iceland.

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The post Malaysian ambassador presents credence letter to Swiss president appeared first on Asia Samachar.

| Editor’s Pick | Amritsar, Punjab | 5 Sept 2016 | Asia Samachar |

“I visited the Golden Temple and this is my experience from taking the steps down to the complex, to entering the inner sanctum, to having food at the langar. Walk alongside me as I bring you on a journey through the Golden Temple in Amritsar.” – Razy Shah, Facebook posting on 4 Sept 2016

By Razy Shah

Wedding season is coming up and I have to attend a wedding in New Delhi, India. With a little bit of planning, I gave myself a couple of extra days to visit Amritsar – the commercial and cultural hub of Punjab. I am here to visit the Amritsar temple, Harmandir Sahib, more commonly known as the “Golden Temple”. The temple gives the city its name. Amrit means nectar and Sar means lake.

It’s a slightly chilly winter morning as I walk from my hotel to Harmandir Sahib. Rickshaw wallahs cycle by slowly, tinkling their bells to tempt me to hop on. I know I am getting closer to the temple as more and more street peddlers come up, trying to entice me with bright orange headscarves (Sikh tradition dictates that heads must be covered before entering any temple). But I’m prepared. I whip out my blue headscarf (thank you, Silat Road Sikh Temple!) and tie the ends together to cover my head.

The entrance to the temple has a sunken marble basin for devotees to clean their feet. As I step into the water bath to wash my feet, I look up and finally see the Golden Temple. Framed by a marble archway, the mere sight of the temple brings a feeling of peace within. I knew that this was going to be a journey unlike any other. I get to the marble walkway that encircles the main sanctum by descending a flight of stairs. The temple is intentionally built on lower elevation, which requires devotees to climb down a flight of stairs as a symbol of humility and respect to God.

The Golden Temple is the spiritual center of Sikhism. Sikhs from around the world aspire to visit this temple at least once in their lifetime. While it was built by one of the Sikh religious leaders, Guru Arjan Dev Ji, it was Maharaja Ranjit Singh who covered it in gold that adds to its awe-inspiring beauty, giving it its iconic name, “The Golden Temple”.

The marble flooring that surrounds the Sarovar (sacred lake) feels cool on my bare feet. Melodious singing resonates throughout the complex which is encircled by a white, low rise structure. This leads me to the marble walkway that encircles the lake. The Golden Temple rises out of this lake connected to the marble walkway by a covered causeway. While innocous, this causeway is the main draw for everyone who visits as it links to the temple.

I start walking towards the causeway when a gentle tap on my shoulder stops me in my tracks. I turn around and am greeted by two middle-aged women. “Are you from Singapore?” they ask (my blue headscarf stood out from the sea of orange headscarves). “I’ve been to Silat Road. Very nice Gurdwara. Have you been to the Golden Temple before? Oh, it’s your first time? Let us show you around.” And I am now blessed with two guides.

The first thing they do is take me to a tree that bows majestically over the lake. I am told that this is the Dukh Bhanjani Beri tree – one of three ancient trees in the complex. At over 400 years old, this tree holds great significance.

There is a story of a daughter married off to a leper by an upset father. She upset him by proclaiming that the ‘Creator’, and not him, was her benefactor. Ending up in Amritsar, she was helped by devotees of the Sikh religious leader of that time, Guru Ram Das Ji and found herself assigned to cook meals in the Langar. Every day she would leave her husband in the shade of the tree and go to work. One day, her leper husband held the branch of the tree and took a dip in the lake. Immediately he transformed into a healthy man. When his wife returned, she was unable to recognize him. She kept asking for her husband until he showed her the hand that was not dipped into the water. Having held the branch for support, it remained a leper’s hand. This tree has been here since.

Devotees from around the world come to take a dip in the water near this tree as it is believed to heal. Hearing this story from my guides made me appreciate the lake in a whole new way.

Bare-bodied Sikh men can be seen dipping in the lake. The water of the lake represents the nectar of immortality. A dip in this nectar is a symbolic surrender to the pursuit of spirituality. The water is said to be able to wash away our sins.

My guides leave me at the causeway that connects to the Golden Temple. People from all corners of India are there waiting their turn to enter the sanctum. The gold detailing on the temple glistens in the afternoon sun. Stepping through a narrow doorway, I am awestruck by what I see. Intricate gold carvings adorn the walls. Stunning archways provide a vantage point to the lake surrounding the sanctum. Perfectly placed mirror inlays reflect the lake. It is akin to stepping into a 17th century royal abode. That is the special status (a royal status) accorded to the eternal Guru – the Guru Granth Sahib.

The Guru Granth Sahib is the central religious scripture of Sikhism and is the eternal Guru. It occupies the centre of the sanctum. The melodious songs, Kirtans, that permeate the Harmandir Sahib are being sung by the Granthi, the person responsible for reciting the sacred text. These Kirtans are intended to indulge both the soul and the senses.

I soak in the calming atmosphere of the space.

I then make my way to the Langar. Langar or the common kitchen is where food is served in a Gurdwara. The Langar at the Golden Temple is the largest community kitchen in the world – over 80,000 people drop in each day and the number can double during festivals. The free kitchen concept was started by Guru Nanak Dev with the objective of dismantling social barriers. This was achieved by insisting that everyone cook, serve food and eat together irrespective of caste, language or religion.

I receive a Thali (metal plate) with a single spoon outside the eating hall. The eating hall is a cavernous space where everyone sits on the floor and eats the same simple food. A turbaned man drops two chapattis on my thali. Next come dhal, rice and phirni for dessert. We eat silently, humbled by the setting.

The plate washing area is a massive operation. Each utensil is washed thrice to ensure proper hygiene. It is here that I witness the Sikh tradition of Seva or selfless service in action. Volunteers engaging in Seva are an essential part of keeping the Langar going.

I return to the marble walkway and sit by the water’s edge. I soak in the temple’s power and its sublime beauty. I observe people taking dips in the sacred lake, with beautiful fish swimming freely within, and many more sitting on the edge of the walkway looking contemplative, with the mesmerizing music of the Kirtans filling the air, as the sky changes colour and dusk approaches. This has been a journey unlike any I have experienced before. A journey where I experienced the tranquility and beauty of both the ordinary and the sacred.

The original article appeared at The Little India Directory on 3 Sept 2016. See here for more photos.

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The post The Golden Temple through the eyes of a first time visitor appeared first on Asia Samachar.

| Opinion | 5 Sept 2016 | Asia Samachar |

By Harnaak Singh Khalsa and Ajit Kaur Khalsa

The author’s statement “Who is the God of Dasam Granth (DG)? This is the primary question that will be examined in this article” (The God of Dasam Granth – Part One in Asia Samachar, 9 Aug 2016), is a “statement of the problem” or the “claim of the author” in the classical sense, implies that the author is presenting a scholarly analysis.

In the ensuing it is shown that the author has performed an unconvincing analysis, insufficient to support his claim to a discerning reader.

We will analyse the author’s dissertation by first presenting an insight into the probable cause of the issue he is addressing. We will then show how Gurbani verses can be easily misinterpreted. The meanings of the words “durga” and “Mahakaal” will then be analysed followed by a brief exposition of the Dasam Granth. The analysis of the author’s dissertation will then be presented followed by statement of the findings. This dissertation then finishes with a conclusion.

[Note: In this article “the author” refers to the author of the article “Who is the God of Dasam Granth – Part One”]. 

Probable cause of the problem

The root of the problem in recent times quite likely lies in the highly critical views on Dasam Granth, citing it to be pro-Bipran, by Gurbaksh Singh Kala Afgana in his series of books Birpran Ki Reet To Sach Da Margh written in the nineties. A number of academic intellectuals rhymed with these views and the trend to discredit the Sikh literary work “Dasam Granth” started. About twenty years later we have still not learnt that this episode has divided the Sikh community which could lead to the eventual denigration and possible demise of important Sikh literary works.

Misinterpretation of Gurbani

The main intent of this section is to show how Gurbani can be misinterpreted.

We will illustrate this using the verse

ਸਕਤੀ ਅੰ ਦਿਰ ਵਰਤਦਾ ਕੂੜੁਿਤਸ ਕਾ ਹੈਉਪਾਉ ॥ SGGS 511 M:3 Goojree Ki Var

He remains engrossed in material wealth, and his efforts are false.

(Note: English translation of SGGS is by Sant Singh Khalsa)

Consider the words s ਸਕਤੀ, ਕੂੜੁ and ਉਪਾਉ.

Mahan Kosh directs us to refer to ਸਕਿਤ for ਸਕਤੀ.

Mahan Kosh directs us to refer to ਸਕਤਿ for ਸਕਤੀ.

The word ਸਕਤਿ has nine meanings as follows (1) ਤਾਕਤ strength (2) ਅਸਰ effect (3) ਮਾਇਆ material world (4) ) ਇਸਤ‡ੀ wife (5) ਕੁਦਰਤ creation (6) ਬਰਛੀ small spear or knife (7) ਸੱ ਤਾ word used in Buddhism (8) ਦੇਵਿਤਆਂ ਦੀਆਂ ਇਸਤ‡ੀਆਂ the wives of the devtaas (9) ਸੂਰਜ ਦੇਸੰ ਬੰ ਧ ਨਾਲ ਤਪਤ the heat from the sun.

The word ਕੂੜੁhas many meanings but we will consider two i.e. (1) ਝੂਠ falsehood (2) ਮਾਇਆ ਦਾ ਮੋਹ the attachment to maya and the word ਉਪਾਉ to mean ਉਦਮ effort, endeavour.

Interpret ਕੂੜੁ attachment to maya to mean lustful endeavour (because “lustful” related activites can be classed as attachment to maya) and use meaning (8) for ਸਕਤੀ.

Making an extreme interpretation we translate the verse above to be:

Involvement (ਵਰਤਦਾ) with  (ਅੰਦਰਿ) the wife of the devta (ਸਕਤੀ) is an endeavour in (ਤਿਸ ਕਾ ਹੈ ਉਪਾਉ) lustfulness (ਕੂੜੁ).

It is shown how easily a misinterpretation can be made to say that this verse is teaching us the wrong thing, appears like it is from the sex manual and pro-Bipran and solicit the ban of this verse.

Note that here we are making a very extreme interpretation to illustrate the point which can create a contention between different groups. This can cause a divide within a community unless the community is vigilant and knows and understands the meanings.

Such contention not only divides the community, but damages the document that is the subject of the contention. This leaves the future generation without the document which is important for their knowledge. We must be wary of such misinterpretations.

Meaning of Durga and Mahakaal

Durga

Gurmat Martand Bhai Kahn Singh

Bhai Khan Singh in Gurmat Martand explains the following about Devi-Devtaa. He says that according to the Bachitar Natak (Part 2 Stanza 15), the meaning of Devi-Devtaa is explained in the following verses

“ਸਾਧ ਕਰਮ ਜੇ ਪੁਰਖ ਕਮਾਵੈ॥ ਨਾਮ ਦੇਵਤਾ ਜਗਤ ਕਹਾਵੈ॥

Because of virtuous actions, a purusha (person) is known as devta (god)

ਕੁਕ੍ਰਿਤ ਕਰਮ ਜੇ ਜਗ ਮੈ ਕਰਹੀਂ ॥ ਨਾਮ ਅਸੁਰ ਤਿਨ ਕੋ ਸਭ ਧਰਹੀਂ ॥੧੫॥

And because of evil actions, he is known as asura (demon)

The translation is: A person (ਜੇ ਪੁਰਖ) with virtuous qualities (ਸਾਧ ਕਰਮ ਕਮਾਵੈ) is known as a devtaa (ਨਾਮ ਦੇਵਤਾ) in this world (ਜਗਤ ਕਹਾਵੈ) and if (ਜੇ) one performs (ਮੈ ਕਰਹੀਂ) evil actions (ਕੁਕ੍ਰਿਤ ਕਰਮ) in this world (ਜਗ ਮੈ), the world (ਸਭ) terms (ਧਰਹ€) such a person ( ਤਿਨ ਕੋ) a demon (ਨਾਮ ਅਸੁਰ).

Devi-Devtaas and demons are actually certain traits or qualities of human beings and are used metaphorically in our scriptures. Virtuous traits imply godly qualities, hence devtaas; and evil traits imply demon like qualities, hence demon.

Bhai Khan Singh goes on to explain that the Vedas and Puranas have imagined special forms and qualities for the Devi-Devtaas and people have come to believe in them as gods (DeviDevtaas) or demons (Asur). The time period of the Vedas (~1400 BC) and Purans (~350 AD) was when people were animistic and hence the need to represent qualities with forms. These traditions have carried on until today in the Vedic/Puranic faiths.

Encyclopaedia of Sikhism ed. Harbans Singh:

The encyclopaedia gives detailed account of Bhagauti which also means Durga and sums up as follows. Finally, the word bhagauti stands for God or His devotee on the one hand (signifying piri), for the sword on the other (signifying miri). This integration of piri and miri in Bhagauti encapsulates another major dimension of Sikh thought.

Mahan Kosh:

Two term ਦੁਰਗਾ and ਦੁਰਗ refer. The meanings are as follow.

ਦੁਰਗਾ Durga – (1) ਦੁÅਗ ਦੈਤ ਦੇਮਾਰਨ ਵਾਲੀ ਦੇਵੀ The Devi that destroys evil demons (2) ਸ਼੍ਰੀ ਗੁਰੂ ਅਮਰਦਾਸ ਜੀ ਦਾ ਇੱ ਕ ਿਸੱਖ। A sikh of Guru Amar Das (3) ਭੰਭੀ ਜਾਿਤ ਦਾ ਬ‡ਾਹਮਣ A Brahmin of the Bhimbi caste (4) ਸ਼੍ਰੀ ਗੁਰੂ ਅਰਜਨ ਸਾਹਿਬ ਦਾ ਇੱਕ ਪ੍ਰੇਮੀ ਸਿੱਖ A devout sikh of Guru Arjan Dev.

ਦੁਰਗ Durg – (1) ਜਿੱਥੇ ਗਮਨ ਕਰਨਾ ਔਖਾ ਹੋਵੇ. ਜਿੱਥੇ ਔਖਾ ਪਹੁਚਿਆ ਜਾਵੇ A place that is difficult to go away from or difficult to access (2) ਕਿਲਾ fort (3) ਰੁਰੂ ਦਾ ਪੁਤ੍ਰ ਇੱਕ ਦੈਤ, ਜਿਸ ਨੂੰ ਮਾਰਨ ਤੋਂ ਦੇਵੀ ਦਾ ਨਾਉਂ ਦੁਰ੍‍ਗਾ ਹੋਇਆ.

The meaning (3) is probably related to the Shiva Mahapurana (in “The Puranas A compact, English only version of the Major 18 puranas in one document, Issue 1, Draft 1, Complied by the Dharmic Scriptures Team, Octorber 3, 2002) section 5.5.20 which outlines how Durga killed the demon Durgam.

Summary from the meanings above

Devi-Devtaas and Demons signify certain characters, traits or qualities of human beings. The Devi-Devtaas/Demons are used metaphorically in our scriptures to signify these traits. Further Bhagauti/Durga in particular is used to signify the defending and destroying quality of the Sword on one hand or God/disciple on the other unless the context points to other meanings.

Mahakaal

Mahan Kosh:

ਮਹਾਕਾਲ Mahakaal – (1) ਕਾਲ ਦਾ ਭੀ ਕਾਲ ਕਰਨ ਵਾਲਾ. ਯਮ ਸ਼ਿਵ ਆਦਿ ਜਗਤ ਦਾ ਅੰਤ ਕਰਨ ਵਾਲੇ ਭੀ ਜਿਸ ਵਿੱਚ ਲੈ ਹੋ ਜਾਂਦੇ ਹਨ. ਵਾਹਗੁਰੂ. ਪਾਰਬ੍ਰਹਮ. One who is the death of death, to whom Yum (God of death) and Shiv pay obeisance to, Vaheguru, God (2) ਉਹ ਲੰਮਾ ਸਮਾਂ, ਜਿਸ ਦਾ ਅੰਤ ਅਸੀਂ ਨਹੀਂ ਜਾਣ ਸਕਦੇ। A very long period of time to which we cannot imagine the end (3) ਸਮੇਂ ਨੂੰ ਹੀ ਕਰਤਾ ਹਰਤਾ ਮੰਨਣ ਵਾਲਿਆਂ ਦੇ ਮਤ ਅਨੁਸਾਰ ਅਨੰਤ ਰੂਪ ਕਾਲ Those who believe in the timeless creatordestroyer as the lord (4) ਕਾਲਿਕਾ ਪੁਰਾਣ ਅਨੁਸਾਰ ਸ਼ਿਵ ਦਾ ਇੱਕ ਪੁਤ੍ਰ. ਇੱਕ ਵਾਰ ਸ਼ਿਵ ਨੇ ਆਪਣਾ ਵੀਰਯ ਅਗਨਿ ਵਿੱਚ ਅਸਥਾਪਨ ਕੀਤਾ, ਉਸ ਵੇਲੇ ਦੋ ਬੂੰਦਾਂ ਬਾਹਰ ਡਿਗ ਪਈਆਂ. ਇੱਕ ਬੂੰਦ ਤੋਂ ਮਹਾਕਾਲ ਅਤੇ ਦੂਜੀ ਤੋਂ ਭ੍ਰਿੰਗੀ ਪੈਦਾ ਹੋਇਆ. The Kalka Puran states that Shiv manifested as fire Agni from which two sparks produced Mahakaal and Bhringi (5) ਉੱਜੈਨ ਵਿੱਚ ਮਹਾਕਾਲ ਨਾਮਕ ਸ਼ਿਵਲਿੰਗ the Jyotirlinga at Mahakaleshwar Ujjian is called Mahakaal.

Punjabi University Patiala Punjabi- English Dictionary

ਮਹਾਕਾਲ Mahakaal – eternal time, God.

SGGS

The verse below refers to this word

ਰਾਮ ਨਾਮ ਸਿਮਰਿ ਤੂ ਜੀਵਹਿ ਫਿਰਿ ਨ ਖਾਈ ਮਹਾ ਕਾਲੁ ॥੧॥ ਰਹਾਉ ॥ SGGS 885 M:5 Ramkalee

Meditating in remembrance on the Lord’s Name, you shall live, and the Great Death shall not consume you ever again. ||1||Pause||

Here ਮਹਾ ਕਾਲੁ is translated as “Great Death” by Sant Singh Khalsa.

God is attributed with the qualities of creation, preservation and destruction. The destruction aspect of God is “Maha Kaal” or “Great Death” as translated above. Why use the word “great death”. Why not just “death”? Death as we perceive it is the loss of life of a living entity. When a building burns down, do we say the building had incurred death? This is why God’s destroying power is called “Maha Kaal”. The destroying power extends to living or non-living entities. The word Kaal is generally understood to be death, but according to the Punjabi-English dictionary (Uni Patiala) it also means time. So death also means “Ante (ਅੰ ਤ) Kaal”. Maha Kaal, on the other end is the power of destruction by terminating the time dimension of an entity and this destruction can destroy the entire universe; only God can do this. The above verse therefore means

You (ਤੂ), meditate on (ਸਿਮਰਿ) the Name of God (ਰਾਮ ਨਾਮ), then you will never be consumed (ਫਿਰਿ ਨ ਖਾਈ) by the destroying power God (ਮਹਾ ਕਾਲੁ).

Summary from the meanings above

Mahakaal means God, to who both Yum and Shiv pay obeisance unless the context points to a different meaning.

Brief exposition of the Dasam Granth

Let us go to the time when Guru Gobind was nine years old. To protect the Kashmiri Pandits his father Guru Tegh Bahadur sacrificed his head at the behest of Guru Gobind. Guru Tegh Bahadur was martyred with a SWORD. Guru Gobind wrote in Bachitar Natak

ਤਿਲਕ ਜੰਵੂ ਰਾਖਾ ਪ੍ਰਭ ਤਾ ਕਾ ॥ ਕੀਨੋ ਬਡੋ ਕਲੂ ਮਹਿ ਸਾਕਾ ॥

He protected the forehead mark and sacred thread (of the Hindus) which marked a great event in the Iron age.

ਸਾਧਨ ਹੇਤਿ ਇਤੀ ਜਿਨਿ ਕਰੀ ॥ ਸੀਸੁ ਦੀਆ ਪਰ ਸੀ ਨ ਉਚਰੀ ॥੧੩॥

For the sake of saints, he laid down his head without even a sign.

ਧਰਮ ਹੇਤਿ ਸਾਕਾ ਜਿਨਿ ਕੀਆ ॥ ਸੀਸੁ ਦੀਆ ਪਰ ਸਿਰਰੁ ਨ ਦੀਆ ॥

For the sake of Dharma, he sacrificed himself. He laid down his head but not his creed.

ਨਾਟਕ ਚੇਟਕ ਕੀਏ ਕੁਕਾਜਾ ॥ ਪ‡ਭ ਲੋਗਨ ਕਹ ਆਵਤ ਲਾਜਾ ॥੧੪॥

The saints of the Lord abhor the performance of miracles and malpractices.

It is from this composition that we know what happened. This event, having been documented, nobody can deny the event. Don’t forget that Guru Teg Bahadur is now no more a saviour of Hindus in educational literature in India whence he was taught to be so previously.

The availability of such literature (DG) ensures that our future generation will have a record of what happened in history, lest it be forgotten the sacrifices our Gurus and Sikhs made. Further such literature is invaluable in the learning and understanding of SGGS.

The martyrdom of Guru Tegh Bahadur was the introduction of martial exposure to Guru Gobind; the sword (Bhagvati/Durga) effected the matyrdom and Mahakaal (God) took the life. This was wartimes where the sword stood between Guru Gobind and the enemies. The sword can defend and protect when attacked and be the aggressor and destroy when attacking. From then on Guru Gobind was involved in war; being attacked, defending, attacking, seeing death, was the daily norm. He waged a war of righteousness to defend the Sikh faith and other Indic faiths in particular the Hindu faiths. He sacrificed his entire family for this purpose. His frame of mind was martial and Guru Gobind’s and his 52 poets’ writings were martially oriented. Bhai Kahn Singh in Gurmat Martand states that the writings of Guru Gobind and the 52 poets were collected in a granth called Vidiya Sagar which was destroyed in the final Anandpur war in 1761, however some parts of the Vidiya Sagar had been copied or memorised by the Sikhs. Bhai Mani Singh collected those available writings and prepared the Dasam Granth.

It is pointed out that the Dasam Granth should not be accorded the same status as the Sri Guru Granth Sahib. Bhai Kahn Singh in Gurmat Martand states: “Some ignorant Sikhs arrogate the Dasam Granth as Guru’s shabad which is against Gurmat.” It is however a literaty works par excellence and an inseparable and integral part of Sikh literature to supplement in the learning of the Sri Guru Granth Sahib. Additionally, the martially inclined writings in the Dasam Granth are invaluable in a dharmic righteous undertaking. We shall discuss some of the main writings in the Dasam Granth starting with the compositions of our morning prayer.

Jaap Sahib

The First Nanak, Guru Nanak Dev wrote the extended mool mantar (“ੴ ਸਤਿ ਨਾਮੁ … … ਭੀ ਸਚੁ Ek Oangkar … Bhi Sach”) which highlighted important qualities, both transcendent qualities (ਿਨਰਗੁਣੁ) and the immanent related qualities (ਸਰਗੁਣੁ) of God. The Tenth Nanak Guru Gobind wrote the Jaap which expounded on the extended mool mantar and detailed more qualities of God in the 199 stanzas with multiple qualities in each verse. Both transcendent and the immanent qualities were included, the emphasis being on immanent qualities. An inclination towards martial qualities is also apparent in the Jaap Sahib. When recited with feeling, the Jaap Sahib brings out the mood of war. This shows another dimension of Jaap Sahib. This is illustrated as follows. The commencing part gives the mood of discussion/planning when reciting slowly about a second between words.

ਚੱਕ੍ਰ ਚਿਹਨ ਅਰੁ ਬਰਨ ਜਾਤਿ ਅਰੁ ਪਾਤਿ ਨਹਿਨ ਜਿਹ ॥

ਰੂਪ ਰੰਗ ਅਰੁ ਰੇਖ ਭੇਖ ਕੋਊ ਕਹਿ ਨ ਸਕਤ ਕਿਹ ॥

This part gives the mood of marching (step-step) when reciting slowly about a second between words.

ਨਮਸਤ੍ਵੰ ਅਕਾਲੇ ॥ ਨਮਸਤ੍ਵੰ ਕ੍ਰਿਪਾਲੇ ॥

ਨਮਸਤੰ ਅਰੂਪੇ ॥ ਨਮਸਤੰ ਅਨੂਪੇ ॥੨॥

This part gives the mood of fighting with swords (cling-clang) when read continuously without any pause between words.

ਅਰੂਪ ਹੈਂ ॥ ਅਨੂਪ ਹੈਂ ॥ ਅਜੂ ਹੈਂ ॥ ਅਭੂ ਹੈਂ ॥੨੯॥

Of course this is very subjective and an individual experience but it presents an area for exploration.

The general mood of the Jaap Sahib is martial while that of JapJi is more saintly. Jap (JapJi) means meditate while Jaap means meditation. While JapJi Sahib gives a brief view of God and goes on to explore our place in the creation, our relationship and interaction with the creation and our relationship and interaction with the creator, Jaap is solely qualifying the creator. It gives us a feeling that it was meant to be this way. The First Nanak introduces the qualities of God briefly and the Tenth Nanak expounds extensively on the qualities of God to give us a good understanding of the creator, sufficient for the purposes of our life and mission as a part of the creation.

Without doubt Jaap Sahib and JapJi Sahib both expound qualities of the same God. Though it is our belief that there is only one God for mankind (in fact the whole creation) we use the word same to go along with the author who seems to believe in multiple Gods (one God of SGGS and one God for DG etc). Encyclopaedia of Sikhism states that in Jaap “God is described by a variety of names which are all notable for their linguistic and poetic ingenuity”.

Tav Parsaad Sawaeeyay (part of Akal Ustat)

The mood of Tav Parsaad Sawaeeyay is closer to the SGGS with a martial inclination. There is a feeling of drums beating in the background. It expounds on the five evils that instinctively plague us and that without God we are worth practically nothing. It covers how we are immersed in these evils in the areas of faith/ religion, material wealth, ritual practice, reading of holy books, those with power, hypocrisy, keeping company with evil ones, DeviDevtaas, Brahma, Shiva, Vishnu, Indra, demons, spirits, idol worship and preaching location of God.

It espouses good deeds to rid of sins and God orientation to happiness and liberation. The thoughts and concepts are the same as SGGS meaning the same God.

Chaupaee

Chaupaee is the supplication to God. The mood is similar to the feel of reciting JapJi, thoughts are also in line with the thoughts in JapJi and there is a minor martial tone in the words. This blends in with the act of supplication. Chaupaee is a supplication to God to support and protect one (from the five evils). It covers the following main areas:

• God, who created the creation, also created Brahma, Shiva and Vishnu, who are within the command and law of God. God also created the Devi-Devtaas, demi-Devi-Devtaas and Demons
• God was (existence) in the beginning and will be (existence) in the end
• God created the creation, takes care of the creation and also destroys the creation. We cannot know the extent of the creation. The creation was created in various forms
• God destroys enemies/evil (five evils)
• God manifests in the creation, is fully in the know of and feels the creation
• One must stay detached from everything and this is known to the Vedas and those with knowledge
• God is formless, without colour, true, self-sufficient and self-existent
• God removes sufferings of those who surrender to God
• Supplicate to God who is the spirit of the sword.

The thoughts and concepts in Chaupaee are the same as SGGS meaning the same God.

Akal Ustat

The opening invocation to the Creator and Saviour hailed as the Sword (referred to as ਲੋਹ iron – the sword is made of iron) eulogises God and God’s spirit Sword as the protector.

ਅਕਾਲ ਪੁਰਖ ਕੀ ਰਛਾ ਹਮਨੈ ॥ ਸਰਬ ਲੋਹ ਦੀ ਰਛਿਆ ਹਮਨੈ ॥

The non-temporal Purusha (All-Pervading Lord) is my Protector.

ਸਰਬ ਕਾਲ ਜੀ ਦੀ ਰਿਛਆ ਹਮਨੈ ॥ ਸਰਬ ਲੋਹ ਜੀ ਦੀ ਸਦਾ ਰਿਛਆ ਹਮਨੈ ॥

The All-Steel Lord is my Protector.

This concept of sword as a protector is also stated in the SGGS as shown below.

ਜਾ ਤੁਧੁ ਭਾਵੈ ਤੇਗ ਵਗਾਵਿਹ ਿਸਰ ਮੁੰਡੀ ਕਿਟ ਜਾਵਿਹ ॥ SGGS 145 M:1 Majh

When it pleases You, we wield the sword, and cut off the heads of our enemies.

An extract from the Encyclopaedia of Sikhism summarises the Akal Usat as follows:

The Akal Ustat focusses upon the unity of all mankind, saying that the temple and mosque are the same. All mankind is one. It is but error to see it divided. Guru Gobind Singh commences this poem with an invocation to God, All Steel, and ends it picturing Hindus and Muslims, in fact people the world over, as one, seeking the same God whose blessings they cherish.

Dr Trilochan Singh in “The History and Compilation of the Dasam Granth (Part 1) Sikh Review 1955” has pointed out that verses 211 to 230 are inconsistent with the development of thought in Akal Ustat but are more in line with Chandi Charitar. This composition has a very strong martial inclination.

Bachitar Natak

The Bachitar Natak style is autobiographical and gives Guru Gobind’s personal faith and philosophy. The opening stanza (written below) clearly states Guru Gobind’s conception of God as the Sword (ਸ‡ੀ ਖੜਗ) of dharma, asking for help to complete the compilation and set the mood for battle scenes with beautiful and inspirational stanza 2.

ਨਮਸਕਾਰ ਸ੍ਰੀ ਖੜਗ ਕੋ ਕਰੋਂ ਸੁ ਹਿਤੁ ਚਿਤੁ ਲਾਇ ॥

I salute the Glorious SWORD with all my heart’s affection.

ਪੂਰਨ ਕਰੋਂ ਗਿਰੰਥ ਇਹੁ ਤੁਮ ਮੁਹਿ ਕਰਹੁ ਸਹਾਇ ॥੧॥

I shall complete this Granth only if Thou Helpest me.

It starts with where Guru Gobind Singh is called into the world to uphold dharma. Detailed descriptions of battles between the armies of Lava and Kusa are given. Death on the battlefield is glorious. Verses of war and worship intermingle and a picture emerges of an ideal warrior saint (source: Encyclopaedia of Sikhism).

This concept of sword as spiritual protector (albeit metaphorically) is also stated in the SGGS as shown below.

ਸਤਿਗੁਰਿ ਗਿਆਨ ਖੜਗੁ ਹਥਿ ਦੀਨਾ ਜਮਕੰਕਰ ਮਾਰਿ ਬਿਦਾਰੇ ॥ SGGS 574 M: Vadhans

The True Guru has placed the sword of spiritual wisdom in my hands; I have overcome and slain the Messenger of Death.

The “introduction” to Dasam Granth at “searchgurbani.com” states that the “main aim of writing this composition was to delineate the courage, the strength and the might of Guru Gobind Singh Ji against the backdrop of a world stage”. This composition has a very strong martial inclination. Chandi Charitra 1 and 2 and Chandi ki Var The “introduction” to Dasam Granth at “searchgurbani.com” states the “aim of writing this composition was to inspire the common man to rise up against the tyrannical rulers of the time and to fight and sacrifice all they had for their freedom”. The blessings of the Almighty God are invoked to achieve this.

Dr Trilochan Singh in “The History and Compilation of the Dasam Granth (Part 2) Sikh Review 1955” states:

that Gobind Singh gave many new attributive names to God as the wielder of the sword of dharma. The sword was the righteous spirit of God in which was ingrained his deep rooted faith in the ultimate victory of good over evil. Those names are: Asdhuj (one who has the sword on His banner), Asket (wielder of the sword), Aspan (with the sword in hand) and Kharagpan (with the sword in hand). Other words which occur signifying God’s sword-spirit of dharma are khag, tegan, sri as, kirpan, sarbloh (all-steel), maha-loh (great steel) and Bhagauti.

These compositions have a very strong martial inclination.

The thoughts and concepts are the same as SGGS meaning the same God the difference being that in this composition God is the wielder of the sword of dharma because these compositions were composed during the times of war.

Choubees Avatar

This is a literary composition on the 24 Avatars. The “introduction” to Dasam Granth at “searchgurbani.com” states:

Guru Gobind Singh Ji has clearly stated his aim for writing this literary composition. In this God has been referred to as the source and fountain head from which all avatars have come forth. Whenever the earth gets weighed down by evil and sin, God sends down lord Vishnu as an avatar. But even the avatars fall prey to their inflated ego and hence face the displeasure of God who then sends another avatar. Each of these avatars is an expert at martial arts and strategies. It is this aspect of their personalities that is of utmost significance to the Guru.

Charitropakhiyan

Dr Trilochan Singh (“The History and Compilation of the Dasam Granth Sikh Review, 1955”) explains that the “word pakhyan is a Prakrit derivative of the Sanskrit word upakhyan which means a short tale, narrative, already told or heard from others” and that “charitar does not mean wiles, as is generally understood” but “biography, adventure, habit, behaviour, acts and deeds”. He further adds that “prevalent idea that all the stories are about the wiles of women is wrong”. He states that this compilation is not a religious work and therefore it is “foolish to look for religion in every type of writing”.

The “introduction” to Dasam Granth at “searchgurbani.com outlines that this composition “highlights the various faces of woman. While the positive roles played by woman as a wife, as a mother, as a soldier are outlined, the negative aspect of some women who stoop to lowly activities has also been brought out”.

We cannot ignore the fact that this composition also shows the weakness of man in the area of KAAM. Think of the people who have succumbed to this instinct; tales of Sage Vyasa’s grandmother Girikaa in Mahabharata; David who lusted after Bathsheba in the Bible; the sexually obsesses much revered Holy Man of Russia, Grigori Rasputin; the Nehru-JinnahEdina triangle which caused a split in India; kaam almost brought down a president of the United States. On the other end of the scale is the episode where Hari Singh Nalwa, who was in tune with our Gurus teachings, did not succumb to the approaches of Begum Bano.

This compilation is useful as a dramatization of aspects of the five evils and the five virtues. We must remember as times change the social acceptance of certain acts becomes a norm. Such compilations are important reference material to understand the teachings in the SGGS, more so related to our five instinctive evils, especially when social norms are in flux.

The above is a brief expose on the Dasam Granth. Two useful references are:

• The “introduction” to Dasam Granth at “searchgurbani.com” which gives a good overview of the Dasam Granth
• “The History and Compilation of the Dasam Granth Sikh Review, 1955” by Dr Trilochan Singh which provides a fairly detailed record on the Dasam Granth is a very important resource. It is stated that up till recent times this document remains a benchmark work on the history and compilation of Sri Dasam Granth. It is available here.

The thoughts and concepts in DG are the same as SGGS meaning the same God, the difference being that in this composition God is the wielder of the sword of dharma because these compositions were composed during the times of war. Other compilations are examples which pen stories that illustrate the five evils. Gurbani (SGGS) says

ਪੰਚ ਭੂ ਆਤਮਾ ਵਸਿ ਕਰਹਿ ਤਾ ਤੀਰਥ ਕਰਹਿ ਨਿਵਾਸੁ ॥੨॥ SGGS 491 M:3 Goojree

If your soul overcomes the five elements, then you shall come to have a home at the true place of pilgrimage. ||2||

This verse clearly points out the need to know about the five evils and the illustration and examples are the best means to understand these concepts more so in a changing environment.

Summary

Some compilations in the DG are of direct religious content for example Jaap Sahib, Tav Parsaad Sawaeeyay and Chaupaee. Others compilations are story based poetic renditions which illustrate the interplay of the five evils and five virtues in society.

As to the question of the God of Dasam Granth, it has been clearly shown above that the God of Dasam Granth and the SGGS is the same. Though it is our belief that there is only one God for mankind (in fact the whole creation) we use the word same to go along with the author who seems to believe in multiple Gods (one God of SGGS and one God for DG etc). The thoughts, concepts and illustration in the Dasam Granth are in complete synchrony with the SGGS.

Analysis of the dissertation of the author

The author states “A cursory study of the Dasam Granth brings forth obeisance of its authors to two primary entities – Mahakaal and Durga”. A “cursory study” is hardly a methodology to use when making such a damming claim.

Mahakaal and Durga

The author claims that both “Mahakaal” and “Durga” have a plethora of names in the Mahan Kosh. It is clearly seen under section “Meaning of Durga and Mahakaal” that this is not the case. However the author did not cite the Mahan Kosh for the meaning of “Mahakaal”, Mahan Kosh lists the meaning of Mahakaal as God ਵਾਿਹਗੁਰੂ, ਪਾਰਬ‡ਹਮ, not Shiva.

Linking Mahakaal and Durga

The author claims that Shiv Puran depicts two forms of Shivji (male and female) as the concept of duality defined as Ardh Narishvar Saroop using pictures to substantiate his claim.

Ardhanarishwar is described in section 5.3.7 of the Shiva Mahapurana in “The Puranas A compact, English only version of the Major 18 puranas in one document, Issue 1, Draft 1, Complied by the Dharmic Scriptures Team, Octorber 3, 2002). In this section the male/female form of Shiva was a temporary state to enable creation of a woman so that expansion of the creation can take place. This can hardly be referred to as duality. Conclusions drawn from pictures are generally not used in scholarly works.

The author claims that Raam, Syam and Nul appear hundreds of times in the DG without citing supporting evidence. On this basis he concludes that they are the writers of the vast majority of Dasam Granth.

Dr Trilochan, who is an authoritative exponent of Sikh history, theology, philosophy and culture, in “The History and Compilation of the Dasam Granth Sikh Review, 1955”, analyses the authenticity of the Dasam Granth pointing out the shallow intellect of those who denigrate it and states that “the genius of one mind, the art style of one poet is visible in the whole of Dasam Granth”.

Dr Trilocan Singh shows that Ram and Syam were poetic translation of Guru Gobind’s name. He shows that in Sikh theology the three words Govind, Ram and Syam mean the same thing. Dr Trilocan gives a detailed analysis of this in his paper.

As for the word nul ਨਲ, it is found in the DG as follows.

Chandi Charitar 1 Stanza 151; Nul refers to one of the two monkeys Nal and Neel.

Gian Parbodh Stanza 787; Nul refers to one of the two monkeys Nal and Neel.

Krishan Avatar Stanzas 1491, 1494, 1496, 1548, 1897; Nul refers to King Nal.

Rudra Avatar Stanza 492; Nul refers to one of the two monkeys Nal and Neel.

Charitropakhayan Et Sri Section 157, 3129 Stanzas 8, 11, 12, 14, 18, 20 to 24, 26 to 28; Nul refers to King Nal.

These characters are mentioned in the Mahabharata. Nal and Neel were two monkeys in the army of Sri Ram (page 554 Mahabharata Book 3 Vana Parva: Draupadi-harana Parva: Section CCLXXXI). King Nal was the king of Nishadas (page 14 Mahabharata Book 1 Adi Pava Section I). By any stretch of our imagination we would not expect these characters of the Mahabharata written in 200BC on events that occurred in 3200BC (source http:// www.scaruffi.com/politics/indians.html) to be writing the Dasam Granth!

The author further goes on to say that these “Raam, Syam and Nul” are members of the Vam Margi Sect and links them to the Lingam adorned with a picture of Shiva, who he claims is Mahakaal (using duality links Mahakaal to Durga) in Shri Mahakaleshwar Temple providing pictures to support his claim. Reference “The Tribes and Castes of the Central Provinces of India, by R V Russell, Macmillan and Co, London 1916” states that Vam Margi is a secret sect that follows the worship of the female principle in nature and indulge in sensuality at their rites according to the precepts of the Tantras. The sect appears to be localised to central India it is believed that it does not have a large membership. This is based on that, an internet search shows sparse information and a number of websites do not have any positive words for this sect. The author has not cited any evidence for this claim.

Based on the analysis in the section under Durga and Mahakaal we feel that it would be a wasted exercise to continue further analysis of this section because these are pinned on the incorrect interpretation of Durga and Mahakaal (the meaning of Mahakaal is further elucidated below).

Mahakaal in Dasam Granth

Akal Ustat Stanza 253 defines what Mahakaal is. This shows God, the death of deaths, to be the Mahakaal. This is in line with the definition given in Mahan Kosh and the analysis of the verse in SGGS above. Therefore generally in the Dasam Granth Mahakaal should be interpret as God (the same God as in SGGS) unless the context shows otherwise. Thus there is a need to use discriminative intelligence in making interpretations of the Dasam Granth (as well as SGGS). It is quite easy for someone to misinterpret SGGS or DG as shown above (section Misinterpretation of Gurbani).

Now to stanza 434-435 from Krishan Avtar. In stanza 434 it is clearly stated that Guru Gobind does not pay obeisance to Ganesh, Krishan and Vishnu; meaning he does not subscribe to Devi-Devtaas, who as Bhai Kahn Singh described as attributes of people. We cannot imagine that Guru Gobind would then make a “U-Turn” and state that a Devi-Devtaa is his protector in Stanza 435. Remember it was war times, in Stanza 435 Guru Gobind is paying obeisance to the protector God, the Mahakaal, in the form of the Sword in his hand, used metaphorically to mean the destroying quality, to protect him from his enemies’ relentless attacks.

The next part the author is referring to is Stanza 17 in Pakhayan Charitar. We shall analyse the first part of the Pakhayan Charitar from Stanza 1 to 48 of which Stanza 17 is a part. This is the proper methodology of analysis. It is a folly to just analyse one stanza to make a judgement. It is like looking at the tyre of a car and making a decision that the car is black and soft and round!

The title of this composition “Chandi” means “sword” (Punjabi-English Dictionary Punjabi University Patiala). The first stanza introduces the sword and like arms of war (arrow, dagger etc), which are the main focus of the 48 stanzas, confirming the meaning of the title. As stated above, the sword was the righteous spirit of God which is the ultimate victory of good over evil. In 48 verses, the character of ‘Chandi’ the righteous spirit of God has been described. This spirit from the beginning of time, is diverse and widespread even in far off lands, has been active in destroying evil forces. This spirit is personified by Saraswati, Bhawani, Brahma, Vishnu, Rudra and other Devi-Devtaas, exhibiting the various natures of motherliness, kindness, benevolence, extermination, destruction, annihilation etc describing in detail the expression of these natures. The execution of these natures on the “good” and the “evil” as well as the state of the “good” or “evil”, including the happenings (beating of drums) during and after the nature is executed are also described. Stanza 17 describes the personified state and expression of two of these natures, benevolence and destruction.

The author claims that Stanza 17 is depicting “Necklace of Skulls, Nude, charcoal etc”. These words do not appear in the English translation (Chritro Pakhayan Vol 1 English Adaptation by Pritipal Singh Bindra, Pub. B. Chattar Singh Jiwan Singh Amritsar, 1st Ed. 2002) reproduced below:

Surrounded by robes, you adore your head with rosary, and wearing a heavy sword. Your dreadful red eyes, illuminating your forehead, are auspicious. Your tresses are flaring, and teeth are sparkling. Your viperous hands are snarling out flames. And God Almighty is your protector. (17)

The author’s claim of the use of “Sarab Kaal, Astujh, Karag, Asket etc” for Mahakaal (God) does not consider the immanent ਸਰਗੁਣੁ aspect of God. A major part of Dasam Granth is the didactics of the immanent ਸਰਗੁਣੁ aspect of God and our relationship with the five evils and five virtues. The sword and its variations are used as traits of God (Mahakaal) related to the Martial environment during his time.

The author claims that there is no reference to these terms in SGGS. We allude the author to that, SGGS focuses more on the transcendent aspect of God. However, in spite of this there is reference in SGGS to Maha Kaal (God) as shown above and substantial reference to Tegband, Teg, Khadag, Khanda which are types of swords used metaphorically to represent traits. So it is wrong to state that such terms do not appear in the SGGS.

Mahakaal and Durga as the primary Gods of DG / Sources of Compositions in DG

Analysis of the rest of the parts quoted by the author, in the same manner as above, shows that he misses the basis, purpose and intent of the Dasam Granth.

The very essence of Guru Gobind’s thought is encapsulated in the definition of Mahakaal in Akal Ustat, his position on Devi-Devtaas in Bachitar Natak and the spirit of the sword in Chandi (Durga) Ki Var.

Mahakaal is God and Chandi/Durga is the Sword, the righteous spirit of God and it is misleading to advocate otherwise.

Further as stated by Bhai Kahn Singh (see above under Meaning of Durga and Mahakaal) Devi-Devtaas and demons are actually certain traits or qualities of human beings and are used metaphorically in our scriptures. Virtuous traits imply godly qualities, hence devtaas; and evil traits imply demon like qualities, hence demon. This concept of devi-devtaas to personify traits is used throughout the Dasam Granth.

The author claims that “large portions of DG are lifted from Markanday Puran and Shivji Puran” but does not give details and references of the parts which are lifted. Adequate references should be provided in making such damming claims; as such these statements are false and misleading.

The standard verse “Et Sri Markandey Puraney Sri Chandee Chhritar Ukat Bilas Dev Suresh Sahit Jaikar Shabad Kra Astmo Dhiaye Sampurnang Masta Subh Masat” that the author claims exists at the end of virtually every composition of the DG is not true. This verse does not exist in the Dasam Granth at “searchgurbani.com” as well as Dasam Granth (Baba Virsa Singh). The word Markandey appears only seven times in the DG. We wish to highlight that there is reference to Markandey in the SGGS, would the author imply that SGGS is also paying obeisance to Markandey? There is also substantial reference to Shiva in the SGGS; would the author also say these portions in SGGS are lifted from the Shiva Puran? Would the author say that Dhakani Oangkar in SGGS is also lifted from the Shiva Puran since the word Omkar is present in this purana?

Following the author’s logic, then every religious text would have been lifted from an earlier one because of presence of common words!

As stated above the Vam Margee Sect follows the worship of the female principle in nature and indulge in sensuality at their rites according to the precepts of the Tantras. The word “tantra” is not revealed in the Markandey Purana (“The Puranas A compact, English only version of the Major 18 puranas in one document, Issue 1, Draft 1, Complied by the Dharmic Scriptures Team, Octorber 3, 2002). Neither does this word exist in Wikipedia’s description of Markandeya Purana (https://en.wikipedia.org/wiki/Markandeya_Purana). Hence it is very unlikely that the Vam Margee sect, because of their “tantra” related rites have strong link with the Markandey Purana or its author as claimed. This is further supported by the fact that a number of websites do not have any positive words for this sect.

The God of SGGS

The meaning of Maha Kaal in the SGGS has been analysed above and is same as the meaning meant in the Dasam Granth.

Statement of findings

The DG has a complementary message to the SGGS. During Guru Gobind’s time the Sikh Faith took a martial tone and this is exhibit in the DG. It is a literary work par excellence. The author’s dissertation is very damming to one of the invaluable literary works of the Sikh Panth. Using pictures and untenable justifications to discredit the DG, the author could be misleading the reader. The author has missed that the very essence of Guru Gobind’s thought is encapsulated in the definition of Mahakaal in Akal Ustat, his position of Devi-Devtaa in Bachitar Natak and the spirit of the sword in Chandi (Durga) Ki Var. These concepts are in complete synchrony with SGGS.

Conclusion

All the claims by the author have been shown to be untenable. He appears to have missed the essence of concepts in the Dasam Granth and their synchronous relationship with the SGGS. The God of DG is the same as the God of SGGS.

Harnaak Singh Khalsa is a retired engineer while Ajit Kaur Khalsa is a retired nurse. They are both Malaysian-born now residing in Australia.

• This is the personal opinion of the writer or publication and does not necessarily represent the views of the Asia Samachar.

[ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE. Follow us on Twitter. Visit our website: www.asiasamachar.com]

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‘One Granth One Panth’ call from Global Sikh Council – Asia Samachar (Asia Samachar, 11 April 2016)

Are our Gurdwaras Dysfunctional? The Assessment. (Asia Samachar, 9 Jan 2016)

One gurpurab, two dates. Why the confusion? (Asia Samachar, 5 Jan 2016)

Lessons for the Task Force (Asia Samachar, 14 Dec 2015)

JAGIR: MGC managing granthi entry, standardising maryada at gurdwaras  (Asia Samachar, 19 Nov 2015)

Sarbat Khalsa at Chabba historic, but may have been hijacked (Asia Samachar, 11 Nov 2015)

MGC passionately protects religious rights of Sikhs, others in Malaysia (Asia Samachar, 19 Nov 2015)

Lawyer challenges Akal Takht order on new gurdwaras (Asia Samachar, 27 Sept 2015)

The fallen amongst us (Asia Samachar, 22 Aug 2015)

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| Singapore | 6 Sept 2016 | Asia Samachar |

Fifty-one young Singapore leaders from diverse fields of expertise have shared their thoughts on the nation’s next big thing as they mark the nation’s 51st birthday in their own way.

The views of these individuals, mostly younger than 45, are captured in the just-released The Birthday Book: What is Singapore’s Next Big Thing? conceptualised by former journalist Malminderjit Singh and a group of friends.

Among the authors are Aaron Maniam (civil servant and award winning poet), Allan Lim (Alpha Biofuels, The Living! Project and Comcrop), Eugene K B Tan (former Nominated Member of Parliament), Grace Sai (The Hub Singapore), James Chan (Silicon Straits), Juliana Chan (Nanyang Technological University, Asian Scientist Magazine, Mahdev Mohan (Nominated Member of Parliament), Nicholas Fang (Black Dot), Shermay Lee (Shermay’s Singapore Fine Food), Tong Yee (School of Thought) and Veerappan Swaminathan (Sustainable Living Lab, OneMaker Group, Singapore Makers Association).

“When I brainstormed the idea of this book with some friends, we were clear of a few principles that would guide the shape and form of this publication” said Malminderjit, the Associate Director of Public Affairs and Communications at The HEAD Foundation, who is also a speech writer and an adjunct academic.

Among them, they wanted to engage a wide cross-section of society to solicit diverse views on our collective future and engage young and emerging voices who would be stakeholders of the country’s future for a long time to come.

“We also envisioned the book not as an end in itself, but as a vehicle to catalyse a movement to think critically about Singapore’s next chapters. We want the book to become a lasting presence, published each year around National Day, with the number of contributors intentionally congruent to Singapore’s age,” he tells Asia Samachar.

Malminderjit was previously a correspondent with Singapore’s The Business Times. Outside of work he is actively involved with several youth and community organisations and initiatives, including as President of Young Sikh Association (YSA).

The Birthday Book, published by Ethos Books, begins selling at all major bookstores in Singapore this week.

ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE! Follow us on Twitter. Visit our website: www.asiasamachar.com

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The post Former journalist Malminderjit bands 51 young leaders on Singapore’s next big thing appeared first on Asia Samachar.

| Kuala Lumpur, Malaysia | 6 Sept 2016 | Asia Samachar |

Mother of three Harveen Kaur emerged as the second runners-up at the Mrs Malaysia World 2016, a pageant contest designed for married woman in Malaysia.

The 37-year old also won the the titles of Ambassador and Best In Traditional Wear at the pageant competition in Kuala Lumpur last week.

For the traditional wear, she wore a Punjabi lengga with added on peacock wings.

“There were surprised looks all around when I actually opened the peahen wings for my traditional costume,” she tells Asia Samachar.

Harveen, who was born in Ipoh and grew up in Kuala Lumpur, is an operation theatre scrub nurse and also a company director.

By her side during the competition were his three children and her husband Dr. Kattayat Mohandas, an anaesthesiology at Prince Court Hospital in Kuala Lumpur.

Asked what made her take part in the competition, she said: “To inspire all married women out there. Do not be afraid to show our flaws. Flaws are what make us perfect. Age is just a number.”

A friend, Phoopinder Kaur, who reached out to Asia Samachar to highlight Harveen’s feat, had many good words for her.

“She is friendly, good-hearted, reliable. She is an inspiration to her family and friends. She never gives up, motivates the people around, a very postive person,” said Phoopinder.

“Not forgetting, Harveen is also very consistent and disciplined in all her undertakings. A real blessing as a friend.”

The Mrs. Malaysia World is a pageant contest designed for married woman in Malaysia that provides these confident women to represent Malaysia internationally, according to information on its website.

“I want them to seek the confidence that lies within them, and to bask in the deserved recognition and support that they will find in the pageant. I want them to feel proud to be beautiful wives and mothers to their families, and to everyone else,” said the pageant organiser in a Facebook update.

The post Harveen Kaur dazzles crowd with lengga at Mrs Malaysia World appeared first on Asia Samachar.

| The Star | Kuala Lumpur, Malaysia | 6 Sept 2016 | Asia Samachar |

Eighty-five years old Niranjan Kaur has been making her way to the Gurdwara Sahib Petaling Jaya to do volunteer work, called seva, for the past 32 years.

Even at this age, she is one of the regular sevadars, as the volunteers are called, at the gurdwara at least four days a week.

“My late husband was also a volunteer at the temple. He was a good handyman and handled maintenance work such as washing the filters of the air-conditioners, replacing lightbulbs and fixing leaky water pipes,” she tells The Star in an interview.

SEE ALSO: A Sikh Sermon at the Pentagon: “Seva: The Call of Our Times”

The country’s largest English newspaper ran a story on the gallant volunteer entitled ‘She is 85, and proves that you’re never too old to volunteer’.

Her late husband Gurcharan Singh, who retired from the police force as a superintendent, passed away in 2004.

This is the beginning of the article:

Niranjan Kaur was a child bride. At 13, she was married off in an arranged marriage. At that time, she had not even seen her then husband-to-be, P. Gurcharan Singh, six and a half years her senior.

He, too, did not set eyes on her until their wedding day. They were two helpless individuals thrown together in marriage and they were expected to lead a new life as a couple.

Niranjan is the ninth and only surviving child in a family of four boys and eight girls.

Her father was a bullock cart driver; her mother was a housewife.

Her husband was the fifth child in a family of 11 children: seven sons and four daughters. A surviving sister lives in Subang Jaya, Selangor.

Niranjan hails from Papan in Perak, while Gurcharan is from the neighbouring town, Pusing.

When Niranjan was young, she did not have the faintest idea how her future husband would look like. Her father, however, had seen him.

Hardly out of her teens, she was merely obeying her family members when they married her off. Even an important decision such as that once-in-a-lifetime marriage was not hers to make. In those days, children had no say. Their parents’ words were final.

In Niranjan’s case, her brother was the matchmaker. The groom-to-be was his friend’s brother.

Niranjan’s father died of kidney failure in 1941, two years before her wedding. Her mother, Ramkaur, became a widow at 42.

Gurcharan, too, had to obey his parents.

“My husband was a mechanical fitter then. One day, a family member rang him up and asked him to return home. He thought it was an emergency and rushed back – only to learn that he was to be engaged and married within the week.

Niranjan admitted being jittery on her wedding day. “Even my husband did not see my face until he lifted my veil at the temple. I was too scared to look at him.”

“I’m not sure whether my husband felt the same that day. But then again, any man would not want to admit he is scared,” she giggled in amusement. “But he was a nice man and I was happily married.”

To read the rest of the story, go here.

[ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE! Visit our website: www.asiasamachar.com]

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The post She is 85, and proves that you’re never too old to volunteer – STAR2 appeared first on Asia Samachar.

| Singapore | 7 Sept 2016 | Asia Samachar |

Representatives from the various faiths were invited to a prayer session ahead of Singapore’s Formula One (F1) race.

Described as an annual ritual on the F1 calendar that is unique to Singapore – the Republic’s religious leaders gathered around the Marina Bay Street Circuit to bless the track ahead of next weekend’s Singapore Grand Prix, reports Straits Times.

Next week’s race is building up to be a thriller as Mercedes’ Lewis Hamilton (250 points) leads the drivers’ championship by just two points ahead of team-mate Nico Rosberg, the Singapore newspaper reported.

Standing from left to right, Swami Jitamansananda (Hinduism), Rabbi Mardoche Abergel (Judaism), Ervad Rustom M Ghadiali (Zoroastrianism), Ven. Shi Xiang Yang (Buddhism), Master Chung Kwang Tong (Taoism), Jayantilal Amarshi Govindji (Jainism), Rev. Haraneath Singh (Christianity), Aladad Khan Mulladad Khan (Islam), Gurmit Singh (Sikhism) and Kuek Yi Hsing (Baha’i faith).

ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE! Follow us on Twitter. Visit our website: www.asiasamachar.com

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The post Singapore GP gets its blessings – ST appeared first on Asia Samachar.

| Singapore |  7 Sept 2016 | Asia Samachar |

In its advances to join the ranks of developed countries around the world, Singapore selected English language as one of the main languages of the state. Due to the multitude of cultures present in the various industries, English was emphasised as being the primary language that business would be conducted in. However, in the cultural melting pot that is Singapore, on top of the four main languages, there were many different languages and dialects spoken throughout the city state on a daily basis. Recognising the need for future generations to be able to appreciate their culture and language, several Sikhs rose up to the challenge of promoting the Punjabi language and giving it greater prominence in the Sikh community and within the nation as well. One of the most prominent Sikhs to champion this cause is Mr Bhajan Singh.

Born in Punjab in India in 1944, Bhajan lived with his mother and three siblings while his father was in Singapore working as a watchman. In 1953, due to the unfortunate passing of his mother, Bhajan and his siblings joined their father in Singapore. Although Bhajan topped his exams and was eligible to attend the top Singapore schools at that time, he decided to join Gan Eng Seng School so that he could work as a night watchman for a go-down just across the school. Despite the many hardships during this period, Bhajan worked hard and completed his GCE ‘A’ Level examinations. It was during this time that Bhajan started his involvement with the Sikh community. He helped out at the old Central Sikh Temple along Queen Street during his free time.

After qualifying as a teacher from the Teacher’s Training College while concurrently teaching part time in Raffles Institution (1966-1968) and completing his national service (1969-1971), Bhajan taught at Raffles Institution for another year. He eventually obtained a Bachelor of Arts (Honours) in History and a Master in Education from the University of Singapore. Following this, he was promoted to Principal of Ahmad Ibrahim Secondary School in 1981 and later of Si Ling Secondary School in 1984.

Prior to Bhajan’s arrival, Si Ling Secondary School was notorious for its many gangsters and absentee students. Many of the students with problems came from broken homes or were abused. Bhajan realised that imposing harsh treatment would further alienate these students. As such, he placed emphasis on rewarding good behaviour and positive change. He realised that these students just needed someone to care for them and have faith in them. Bhajan’s different approach towards the students was successful. Within four years, he had gotten rid of most of the problems and restored a sense of pride in the school. Where once it was regarded as a backwater school, it was now a better-than-average neighbourhood school.

Engaging Sikh Youth

Using this same approach, Bhajan moved on to helping the many Sikh students in Si Ling Secondary School. Some students came from broken homes while others had parents addicted to alcohol or narcotics. Bhajan assisted as many as he could. During this time, he noticed that many Sikh youth could no longer identify with their Sikh culture. They were staying away from the gurdwaras (Sikh temples), and consuming alcohol and drugs. Bhajan decided to bring together a group of Sikh professionals to look into this issue.

In 1989, Bhajan was approached to take up the position of Chairman of the Sikh Advisory Board (SAB). He was encouraged by his colleagues to take this appointment as an opportunity to connect the younger Sikhs with the older Sikhs and to see them work together. Bhajan had the honour of being Chairman of the SAB twice from 1989 to 1995 and 1997 to 2003. After taking up the appointment, Bhajan embarked on a large scale campaign to educate Sikh youth on Sikh values through Punjabi education.

Bhajan pioneered two Sikh organisations, the Singapore Sikh Education Foundation (SSEF) and Sikh Welfare Council (SIWEC) during his tenure as Chairman of the SAB. The SSEF was established to organise the teaching of Punjabi as a mother tongue on a large scale as well as helping to standardise the content of what these students studied so as to improve grades amongst the students. As the SSEF was being set up, Bhajan approached and persuaded the various gurdwaras to move the Punjabi education from their premises and set up a professional school. Four schools were planned – North, East, West and Centre. In March 1990, the Punjabi school system was established and the Singapore Khalsa Association eventually moved the management of its Punjabi school to the SSEF in 1995.

In 1995, Bhajan was instrumental in setting up SIWEC to look after the welfare needs of the Sikh community. In this respect, he relied on his experience as a member of the task force which set up the Singapore Indian Development Association (SINDA). This Council provides financial help to the needy and aids Sikh families with problems. It was through these measures that Bhajan was able to improve and strengthen the ties that bind the Sikh community together. As his primary focus was to aid and improve the immersion of the Sikh youth into their culture, Bhajan personally oversaw the SSEF as Chairman from 1989 until 2013 and served as Vice Chairman of SIWEC from 1995 to 2014.

I would like to convey my personal and the government’s appreciation to Bhajan for his dedication and commitment as well as his invaluable contributions which he rendered as a member and Chairman of the SAB. Under his leadership, the SAB has done a fabulous job and achieved the following – establishment of the Sikh Resource Panel, setting up of the SSEF, running of Punjabi language centres and formation of the SIWEC.
Under Bhajan’s chairmanship, the SAB has also managed to mobilise the various institutions and organisations to work together for the common good of the Sikh community and to contribute to national interests.

-Mr Abdullah Tarmugi Minister for Community Development, Youth and Sports (1994-2000) Singapore

Engaging the Government

Bhajan also understood the importance of working closely with the Singapore government so as to bolster both the Sikh image and the image of the nation. The first Prime Minister, Mr Lee Kuan Yew, did not want Singapore to go the way of other countries, where racial lines were drawn. He wanted the different races and religions to work together in harmony. In 1990, the government assembled the various leaders of the religious communities to legislate religious harmony in order to safeguard the many faiths of Singapore. Mr Lee was impressed by the Sikh doctrine and decided to include Sikhism as one of the five main religions of Singapore when the Religious Harmony Bill was enacted in 1992.

In the post-September 11 era, the government was alarmed that religion could fan fanaticism and lead to terror attacks in Singapore. A conference was called and all the grassroots and religious leaders were assembled along with the Cabinet. As Chairman of the SAB, Bhajan addressed the attendees and stressed that Singapore could not link faith to terrorism. Any terrorist or fanatic followed no faith and his or her acts could not be linked to any racial group. His statement was so well-received that then Prime Minister, Mr Goh Chok Tong, requested that he repeat those same words during an interview with the Prime Minister’s Office. He managed to convince the government that the Sikh lifestyle was beneficial to the well-being of the nation due to the concept of service and sharing. Bhajan also served on the Presidential Council for Religious Harmony for a period of 22 years from 1992 to 2014.

Bhajan is a man of relentless determination. His latest accomplishment of introducing a common syllabus with the same textbooks for the various Indian minorities under the umbrella of the Board for the Teaching and Testing of South Asian Languages (BTTSAL) is the first of its kind in the world and paves the way for further excellence in the education field. Bhajan set up the BTTSAL and serves as its founding President.

Bhajan knew from the start that if he wanted to serve the community and nation, he had to prepare for challenges. When asked about this, he said: “When you are doing it for the nation and the community, nothing is too hard. I believe that the harder the challenge, the greater the accomplishment.” With this motto, Bhajan continues to seek ways to further the interests of the Sikh community in Singapore.

[This article is courtesy of SINGAPORE AT 50: 50 SIKHS AND THEIR CONTRIBUTIONS, a book published by the Young Sikh Association, Singapore (YSA) in conjunction with Singapore’s 50th birthday]

ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE! Follow us on Twitter. Visit our website: www.asiasamachar.com

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