By Suresh Nair | SPORTS247.MY

Fandi Ahmad got himself in a knot of sorts over the use of the six-letter word “turban”. But as quick-silver an international striker he’s noted to be, the newly-minted Singapore national coach settled the matter very amicably.

It sounded like a “storm in a tea-cup” incident but I know that for the Sikh community their formal head-gear is beyond reproach and any mention adverse instantly arouses their sentiments.

For the record, Sikh men commonly wear a peaked turban that serves partly to cover their long hair, which is never cut out of respect for God’s creation. Devout Sikhs also do not cut their beards so many Sikh men comb out their facial hair and then twist and tuck it up into their turbans along with the hair from their heads.

For a Sikh, in Asia, Europe, America or Australia, the dastaar (Sikh turban) is a religious requirement by the Guru’s own injunction. Dastaar is an essential article of faith for male Sikhs, about that there should be no misunderstanding: men must wear it, while it is optional for women.

MEDIA CONFERENCE

Now to fast-roll back to the incident. Fandi made the turban-comment at a media conference on Friday (7 Sept 2018) at the Oasia Hotels and Residence before the friendly match between Singapore and Mauritius, which ended in a 1-1 draw.

To a question from The New Paper’s turbaned journalist Dilenjit Singh, who asked: “You said that in terms of skill and technique, some of our rivals in the region have overtaken us. How would that affect you wanting to play the good football which you are known for.”

In response, Fandi said: “We have not all bad…I can’t condemn anybody because our system is different from others. I can’t say it also, as it is against the Government. You know if I say it loud, you know, you will be seeing your turban would be gone. Seriously bro. I cannot say, I want to tell you. But later private, I will tell you. ”

There was an unusual burst of insensitive laughter after the inappropriate comment was made, according to The Online Citizen which first reported the incident, under the headline: ‘Racist remark by Fandi Ahmad?’ which drew a wild-fire response from the Sikh community.

Rather ironically, the rest of the print and broadcast media in the room did not make any mention or report about it despite it being a formal media conference.

I felt the brunt of umpteen calls from Sikh friends to formally raise the matter as I had a similar experience in July when I covered the Singapore Khalsa Association (SKA) annual general meeting. I made an unconscious comment of “extra turban-time” and “taking the turbans out to the Sikh gentlemen and ladies for a very spirited and sporting handing over of the proverbial baton”.

In my quick response, over Facebook, which was carried by Asia Samachar, the region’s most popular online newsletter, I had to immediately clarify that my words had no twinge of disrespect to the Sikhs, who always look on their turban with distinct pride.

QUICK FOOTBALL APOLOGY

Likewise for the Fandi Ahmad incident, wherein the Football Association of Singapore (FAS) immediately expressed “regrets” on comments made by its national coach. In a formal statement on Thursday, FAS said it regrets that Fandi’s comments have upset members of the Sikh community.

“Fandi and the FAS have contacted Dilenjit Singh (The New Paper reporter) and the Sikh Advisory Board (SAB) to explain, apologise and clarify the matter. Mr. Singh gracefully accepted our explanation and apology. Our discussion with the Sikh Advisory Board has also revealed that the comments could be hurtful to the Sikh community even though they were not made with any malicious intent,” it said in the statement.

“As such, the FAS has taken the opportunity to remind all our staff to be sensitive about all remarks made even in jest and accord to the highest level of professionalism and respect in engaging our stakeholders and the community at all times,” it added.

Former award-winning national coach Jita Singh, who ranks as the first Sikh to play for Singapore in the 1970s, felt that the “turban remark was rather uncalled for”.

He explained: “The turban is a symbol of Khalsa and every Sikh dons it with pride. It is not a piece of cloth, it’s a crown to be divinely respected.”

But Jita, who had Fandi Ahmad as a teenager in his team when the Lions won the 1980 Malaysia Cup, added: “I know Fandi very well and he’ll be the last one to ever make a disrespectful racist comment. It’s probably a quick slip of the tongue but for the role-model football icon he is, there’s absolutely no malice.”

SYMBOL OF ROYALTY

Jita, who at 31 was the youngest Singapore coach to win the Malaysia Cup and was honoured with the SNOC ‘Coach of the Year’ award, doesn’t adorn the turban.

But he reiterates that globally, the turban was and continues to be, a symbol of royalty, being used in place of a crown. He said: “The Sikh dastaar makes the Sikh a sardaar (chief or lord). Without dastaar, a Sikh is not a sardaar, and no one addresses him so. The Sikh dastaar, worn neatly and with dignity, does combine and represent the miri-piri (temporal and spiritual) aspects of Sikhi.”

Former Singapore SEA Games long-distance runner Jacter Singh of the 1980s, now a professional track and field coach, says the “feedback he received was sensitive…and lots of Sikhs were actually cursing Fandi”. But he added: “I don’t think Fandi meant any disrespect and I salute him for making peace quickly with the Sikh journalist and FAS for immediately settling the matter very amicably”.

Former Tampines Rovers striker Kalwant Singh of St Joseph’s Institution fame, now in California, USA, remarked that, especially in the USA, “This sort of remarks have been thrown about all the time”. He added: “Sikhs are strong, brave, proud and won’t allow remarks such as Fandi’s to deter us. I understand what Fandi was trying to get across but he should be more sensitive.

“Would he have said the same if there was a Malay journalist with a songkok on or Muslim with a hijab or a Jew with a yamaka on? FAS officials in attendance should have whispered in his ear to immediately restate the sentence.”

The Sikh Advisory Board (SAB) secretary Malminderjit Singh, in a Facebook post, commended the FAS for putting the turban-matter to quick rest.

He wrote: “FAS and Fandi have issued a statement to clarify and apologise for the hurt the comments may have caused members of the community. SAB accepts this gesture and is glad that the unfortunate incident has been addressed.”

He praised the behind-the-scenes mediation by the newly-minted FAS general secretary Yazeen Buhari. He added: “Thank you to the FAS, under the leadership of Yazeen Buhari, who displayed great sensitivity and humility in working with us to address the issue.”

Fandi was not available for comment but friends close to him said he “deeply regretted the quick comment which was said with absolutely no negative thoughts to the Sikh reporter or to the Sikh community”.

SUPER ROLE-MODEL

A close family friend, who asked not to be named, said: “Fandi Ahmad has not a racist bone in his body. He is revered by his peers and youngsters as a super role-model, who always preaches the good values of sportsmanship.”

Fandi in 1994 was decorated by the government with the Pingat Bakti Masyarakat (PBM) and he’s the first professional footballer to play in Europe with FC Groningen in Holland with a two-year contract in 1983.

The Groningen fans voted Fandi the most popular player and the most skilful player that season. He scored 10 goals in 29 games to help the Dutch club rise from ninth to fifth place in the Eredivisie.

He also played for Malaysia Cup state sides Singapore FA, Kuala Lumpur FA and Pahang FA, and won titles with all three, including two “doubles” in 1992 and 1994, and the “Golden Boot” in 1988. He also wore colours of Niac Mitra (Indonesia), Groningen (Holland), Geylang United (Singapore) and SAFFC (Singapore).

The 56-year-old father of five, who’s married to South African model Wendy Jacobs, is also part of the elite “FIFA Century Club” with 101 caps and scored 55 goals, won three South-east Asian Games (SEA Games) silver medals and was captain from 1993 to 1997.

In his managerial career, he took charge of SAFFC, Pelita Raya (Indonesia) and Johor Darul Takzim (Malaysia), served as assistant national coach and also keeps an eye on the Fandi Ahmad Academy.

The media has hailed him as the first Singaporean millionaire sportsperson and first Singaporean sportsperson to have a published biography and ranks in the community as a national legend.

The bigger challenges come under way after he took over from V. Sundramoorthy and has been charged to prepare the Lions for the 2018 Asean Football Federation (AFF) Suzuki Cup in November.

Good news for him came when he got the first win of his tenure after a 2-0 win over Fiji, with goals coming from his son Ikhsan Fandi and captain Hariss Harun, on Tuesday.

So, the”storm in a tea-cup” is over and I know the Sikh community genuinely appreciates the FAS and Fandi Ahmad apology. Their formal head-gear will always be beyond reproach and must be universally respected, just as the songkok is a traditional headgear for the Muslims.

The original article appeared here

Suresh Nair is a Singapore-based journalist who has known the Fandi Ahmad family for more than four decades when (the late) Ahmad Wartam, Fandi’s father, was a Singapore goalkeeper in the mid-1960s.

RELATED STORIES:

FAS ‘regrets’ turban remark by football coach Fandi Ahmad (Asia Samachar, 13 Sept 2016)

First racially abused, Sikh boy then appears as mascot at England-Switzerland football friendly (Asia Samachar, 12 Sept 2018)

US radio hosts suspended after calling Sikh attorney general ‘Turban Man’ – Report (Asia Samachar, 27 Juluy 2018)

More than 1,000 Sikh Soldier’s are believed to have perished during the Japanese occupation of Malaya in World War 2 (WW2), a retired army officer told a gathering of fellow Sikh Malaysian armed forces veterans.

“More than 1,000 Sikhs would have perished if you take into account all the battles from the start till the fall of Singapore and the Sikhs POW’S who were killed brutally and the many who were sent to the Death Railway and never returned,” Maj. (Rtd) Harjit S. Rendawa told Asia Samachar.

Harjit is in the midst of gathering details from the war archives on names and if possible their villages in India where they were from to establish local connections with Sikh families. Both his grandfather and father were serving with the British police force when Penang was bombed by the Japanese.

“This is my number one objective,” said the Malaysian Armed Forces Sikh Veterans Association (MAFSVA) deputy president.

On 8 Sept, the association held its first official gathering for its Penang and North chapter. It comprised of prayers at the Wadda Gurdwara Sahib Penang and later a fellowship dinner at the Penang Club. The events were also in conjunction with Malaysia’s 61st National Day and the Armed Forces Day which falls on 18 September.

MAFSVA Penang & North is led by Capt Dr Kulwaran Singh as its chairman, S Sjn Sarjit Singh as secretary and  PW II Manjet Singh RMAF as the treasurer.

“We need to preserve our history from the time Sikhs first set foot in Malaya as Sepoys, as well the history of the wider Sikh involvement during the Japanese occupation ,” he said.

He pointed out that the Battle of Kampar as one of them where Green Ridge one of the remaining defense positions has been gazateed as a heritage site with the efforts of MAFSVA. A memorial is in the pipe line to be constructed with the cooperation of the Indian High Commission.

RELATED STORIES:

Sikh veterans join Merdeka Day Shining Turban campaign (Asia Samachar, 27 Aug 2018)

Malaysian armed forces Sikh veterans form an association (Asia Samachar, 27 July 2016)

The international work of Khalsa Aid, including assisting Yazidis and Rohingya Muslims flee genocide and initiating a series of relief efforts for refugees in Congo, have earned them yet another recognition.

Ravinder Singh, the founder and the face of the UK-based humanitarian relief outfit, won the Sheikh Abdullah Intercultural Dialogue Award.

The award, presented in London on Thursday (13 Sept 2018), is one of the recognitions handed out at the No2H8 Crime Awards that honours individuals and organisations who stand against hatred, prejudice and intolerance.

“As a Sikh my Gurus have taught me to shun hate, as a human being I live by this ethos on daily basis through Khalsa Aid International,” Ravi Singh, as he popularly known, said in an entry at the his LinkedIn page.

SEE ALSO: Ravi, does publicity get to your head? 

The other two winners for award were Yorkshire Dales Millennium Trust Charity @PeopleandtheDAL and Fernando Sulichin.

The Sheikh Abdullah Award for Intercultural Dialogue work is supported by Lord Mohamed Sheikh of Cornhill. Lord Sheikh is a Conservative peer, entrepreneur, businessman and founder of the Conservative Muslim Forum. The award is sponsored in honour of his father and his ability to be successful in spite of adversity and multiple barriers in starting life in a new country.

Sheikh Mohammed Abdullah of Mbale, Uganda, was an entrepreneur who had arrived in East Africa, drawn away from India because of the colonial link of Empire.

He became a very successful businessman with investments in the cotton and tobacco industries in Uganda and he was also instrumental in providing philanthropic support to other faith communities in Uganda. For example, he was instrumental in actively supporting the building of mandirs and gurdwaras in the country, whilst he himself was Muslim.

A firm believer that ‘hard work’ would reap rewards, he came to Uganda with no assets and build a successful set of businesses in a country which was culturally and religiously alien to him. With little grasp of Swahili, he built a successful future through intercultural dialogue which he lived out every day.

RELATED STORY:

Khalsa Aid, Kochi gurdwara serve hot meals to Kerala flood victims (Asia Samachar, 19 Aug 2018)

Khalsa Aid relief work in Syria a ‘shining example of humanity’ (Asia Samachar, 4 March 2018)

Ravi, does publicity get to your head? (Asia Samachar, 17 Aug 2016)

SASKAAR / CREMATION: 3pm, 16 Sept 2018 (Sunday), at Kek Lok Seah Crematorium, Bercham, Perak. Cortege leaves from residence No 7, Persiaran Bercham Selatan 15, Taman Bercham Jaya, Ipoh at 2.30pm | Malaysia

KULDEEP SINGH S/O AMAR SINGH

Born: 19 Oct 1969

Departed: 15 Sept 2018

Wife: Paramjeet Kaur d/o Balwan Singh (Pammo)

Children:

Rasveen Kaur

Raveena Kaur

Mother in law: Madam Gian Kaur (Gianno)

Saskaar / Cremation: 3pm, 16 Sept 2018 (Sunday), at Kek Lok Seah Crematorium, Bercham, Perak

Cortege Timing: Cortege leaves from residence No 7, Persiaran Bercham Selatan 15, Taman Bercham Jaya, 31400, Ipoh, Perak, at 2.30pm, 16 Sept 2018 (Sunday)

Path Da Bhog: 11.30am, 30 September 2018 (Sunday), at Gurdwara Sahib Bercham, Ipoh

Contact:

Raveena Kaur 016 513 7100

Pammo  016 551 9030

The Apache has landed. #SaragarhiDay is officially underway to commemorate the historic and gallant Last Stand of 21 Soldiers of the 36th Sikh Regiment at #Saragarhi in 1897. To celebrate our shared history and heritage we are holding an open day at #Southall Army Reserve Centre.

The above was the tweet at British Army today (15 Sept 2018).

The Southall Army Reserve Centre opened their doors today to celebrate ‘our shared history and heritage by commemorating the Battle of Saragarhi’.

On 12 Sept 1897, 21 Sikhs fought to the last man defending a small communications outpost between two garrison forts, against 10,000 Afghan tribesman. It is considered to be one of the most heroic battles and greatest ‘last stand’ in military history.

This annual event has been held around the country and this year we are bringing Saragarhi Day to West London at the Southall Army Reserve Centre.

In a tweet, media consultant Jay Singh-Sohal wrote this: “How does @BritishArmy commemorate #saragarhiday? By flying an Apache into Southall piloted by one of two British Sikh @ArmyAirCorps officers!’

RELATED STORY:

British Army second commemoration for Battle of Saragarhi (Asia Samachar, 16 Sept 2015)

By Gurmukh Singh OBE | OPINION |

Author’s note: This article is dedicated to the memory of Bhai Sahib, Subedar Dharam Singh Sujjon of UK. It is in response to a query about the nature of the human soul (atma).

Ram rattan tab paayiay jao pehlay tajeh sareer. (SGGS 1366)

The Lord’s Jewel is obtained by first shedding the [egocentric] body.

MEETING BHAI DHARAM SINGH SUJJON IN 2003

I met late Bhai Sahib Subedar Dharam Singh Sujjon in 2003 at the Panjab Times UK 38^th Anniversary function held at Guru Nanak Sikh School (Hayes, London).

He walked over, a tall slim and saintly Gursikh with a grey flowing beard. He said Gur Fateh with a faint knowing smile and said, “Mai tuhanoo kafee samay to(n) milan babat soch reha si”. (I had been thinking of meeting you for some time). A short conversation followed. I had read his articles in Punjabi and he seemed to be well acquainted with my work, partly through renowned UK author, late S. Gurbachan Singh Sidhu of Nottingham (UK)

He said something about his age [i] and health and asked me to read and comment on some of his unpublished manuscripts. I told him that I was not qualified for such a task but he persuaded me with his humility and Gursikhi aura. Bhai Sahib subscribed to Bhai Sahib Bhai Randhir Singh ji’s interpretation of Gurbani. It is possible that he had read my translation of Bhai Rama Singh of Akhand Kirtani Jatha’s autobiography, “Roop Gobind ka, Raj Khalsay ka, Sikka Sonay ka”, to which I had given the title: “In Search of the True Guru” (Published by Panjab Times UK, April 2001, 412 pages).

He said: Pad ke, vichaar ke, jivayn tusseen ttheek samjho karr leo. (Read, reflect and do as you please.) That was the only time I met this saintly Gursikh, although we remained in touch for some years.

Over the next few months, I received some draft articles and a book draft with the title, Sikh Ik Sresht Dharam Kivayn? (How is Sikhi a leading faith? Sresht can also be translated as superior.)

As I read through these scripts (in Gurmukhi), it became clear that Bhai Sahib was truly a treasure-house of  knowledge.  He remained a humble Gursikh to the end.

ATMA IN SIKHI

Introduction

A recent query about the human soul – atma or rooh – prompted me to look up some relevant passages from Subedar Dharam Singh Sujjon’s manuscripts. The specific question is, “What is atma with reference to man (mun) and mat (muth)?” For example, we distinguish between mun and muth when we say Sikhan da man neeva, mat uchi in our daily Ardaas (prayer). We pray that the muth, the discerning part of the mind of the Sikhs should remain in control of mun, the wandering or fickle part of the mind.

This article explores around the above query and looks at one Sikh view about the nature of atma, the human soul, and its relationship with mun and muth in the context of the cycle of birth, life and death.

The topic in hand is complex. Some repetition is not only unavoidable but also intentional.  Often, related concepts are shrouded in mysticism and exploited by those wearing the scholarly garbs ranging from the Vedic Pandits to the derawadis running own schools and cults. However, it has been simplified in Gurbani as interpreted by Gursikh scholars.

Guru Nanak Sahib took the Message to the masses in their own simple language. That is because this human life is an opportunity for all to seek blissful union with the Ik Oangkar, the One Creator Being. That opportunity is there for everyone – from the pundit to the simple peasant. The Bhagats, whose Bani is included in Sri Guru Granth Sahib, were from diverse social backgrounds.

When discussing interpretation of Gurbani, I always aim to make the reader conversant with as many original Panjabi word-concepts as possible without interrupting the flow of thought.

In this article:

Sareer = body. Three types of sareer are mentioned: the physical (sathool) or earthly body which we can see; and the energy (sookhsham) and ideas/causal (karan) bodies which we cannot see.

Words which refer to the mind and will be explained later, are man (mun), mat (muth), budh, chitt, anteh karan.

THREE BODIES OR SAREERS

The law of nature is that everything returns to its source of origin. That is true with human beings also.

Jeh te upjio Nanaka leen Tahe mai maan. (SGGS 1426.)

Believe it O Nanak, you will [one day] blend/merge with the Source of your origin.

When someone dies, we say the person has left the body. (We say: Falana sarir tiyag gyia hai.) It means after death a person leaves this earthly body behind and goes somewhere else.

The question is who left this body?

The body which is left behind is the earthly body made of bone, flesh, and blood vessels (hadd, maas, naadi ko pinjar….), called the sathool sarir. Sathool means material. It is the body we can touch and feel. It is made from matter, the panj tatt or five elements mentioned in Gurbani: fire, earth, water, air and sky/space.

The soul or jeev-atma resides in, or rather, is trapped in, three bodies or layers:

• The physical body which we see and which will be shed on death;
• The energy or etheric body; and,
• The causal or ideas body.

Within these three bodies or layers resides the jeev-atma.

Bodies 2) and 3) above remain after death with the atma trapped in them due to the attraction of world-play referred to as maya, prakriti or nature which is the dynamic energy of the Creator Being.

Let us digress a little: In Sikh thought, this world play (maya or prakriti) is true (real) because the Creator is True, and maya is within His Hukam or Command. It is not an illusion as in Vedic thought. It is the Bachittar Natak (ref. Guru Gobind Singh), the wondrous or fantastic play in which we all have roles according to the Hukam of Akal Purakh. That is the reason why a Sikh is always a full participant in life and living, an activist and not an opt-out from   human society.

One component of the sookhsham sareer is called the antehkaran which is combination of mun, budh, chit and ahankaar.

Mun is the intuitive part of the mind; budh the discerning part; and chit is consciousness which forms an idea in the mind, thinks and reflects upon. Perhaps, the reader should pause and reflect on these descriptions of the mind functioning in different modes.

Ahankaar means “I am”. This “I”  entity is separate from the sathool, sookhsham, and karan sareers.  It gives power to the three bodies and keeps them going. If it withdraws that power, the three bodies/sareer – sathool, sookhsham and karan – do not function. This fourth entity, “I am” is my true being.

It is called jeev-atma. It is the atma or rooh.

Jeev-atma is the offspring (ulaad) of Akal Purakh.

Kaho Kabir eh Raam ki ansh (SGGS 871)

Jeev-atma is the offspring of Akal Purakh and is always longing to return to its Source but is prevented by the outer three bodies/layers. It is covered by them like a jewel which is hidden in layers of mud or mire also referred to as pankaj in Gurbani.

Even after death only the outer physical body is shed but the other two bodies in which the jeev-atma is entrapped, remain and seek another body. And so, the cycle of birth and death continues numerous times until the jeev-atma is freed by the True Guru’s guidance to return to its Source, the Creator Being. That is the cycle of karam (karma).

In our physical body, is the sookhsham sareer. It is the energy or etheric body and is the true copy of the body (sathhool sareer). It is connected to every cell of the body and operates through the meridian system. Meridians are electricity pathways in the body along which vital energy flows. The system gives life force to the body. Without this life force the body is dead. It is lifeless.

The sookhsham sareer itself receives instruction from the karan sareer. Karan means the cause or the reason for something happening, as when say “Is da ki karan hai – what is the cause or reason for this”. So karan sareer is the causal body formed by ideas. The karan saree sends instruction and the sookhshm sareer converts these ideas to actions of the physical body by sending it electrical impulses through its network of meridians.

It sounds complicated but can be understood simply as: ideas activating electrical impulses in our body which in turn cause physical movement or actions. In daily language, the mind sends instructions through the network of nerves, which the body parts carry out as actions. Without thoughts, no signals are sent and there is no action.

So, why not say that we have a mind located in the head, a network of nerves which reaches all parts of the body to activate the physical body?  I believe this concept of three bodies in one – the sathool, sookhsham and karan – shows that the three systems operate together to the level of every cell in the body. “I” awareness is in every cell of the body! On the other hand when we understand Hukam through Naam Simran (meditation on Naam), it is “You”, the Creator Being, Who is in every cell of the body!!

We must remember that this is a two- way system. The body parts carry out the instruction of the mind; however, the body parts also send back signals to the mind and influence and shape  thoughts.  So the mind instructs the body, but the body also instructs and can control the mind. The question is who or what is in control?

Beyond the causal or ideas body, the karan sareer, is the atma or jeev-atma , the offspring of Param Atma, the Akal Purakh or the Timeless Being. Let us pause and reflect: jeev-atma is very much part of the Param Atma, the Akal Purakh, just like a drop of water is not different from the ocean full of water. The drop arose from the ocean and seeks to return to the ocean. So, the jeev-atma seeks to return to the Param Atma or Akal Purakh. However, it is prevented from doing that by the karan and the sookhsham bodies engrossed in world-play.

The Hukam/Command of the Param Atma operates through the jeev atma which activates the causal/ideas, energy and physical bodies in that order.  So, it is by the Hukam we suffer pain/unhappiness (dukhi) or are happy and contented (sukhi). One who understands, accepts dukh/sukh in Waheguru’s Hukam or Bhana, remains aloof and in a state of equipoise. One who does not, is affected by these.

We cannot see the Param Atma and the jeev-atma. Eventually, the jeev-atma entrapped by the ideas, energy and physical bodies (karan, sookhsham and sathool sareers) collectively, starts believing “I am” the doer, forgetting that it is the Will/Hukam of Akal Purakh which is the Doer. So hao-mai or ahankar i.e. “I am the doer” is created and takes over. That becomes the root cause of all pain and sorrow and the reason for the cycles of birth and death.

On death, the causal/ideas and energy bodies in which is imprisoned the jeev-atma, leaves this earthly body to be reborn.

Freedom from the cycle of birth and death is an important milestone in the life of a Gursikh. However, unlike many other faiths, it is not the end-objective.  A Gursikh becomes a witness to this freedom while living, and moves on to the next stage which is to witness and experience the Ultimate Truth, the parkaash/pargaas  of the Param Atma.

Thus, the end objective of Sikhi is stressed in the Pangti:

Raj na chaho(n) mukt na chaho(n) man preet charan kamlaaray. (SGGS 534)

I desire not an empire nor do I desire salvation/emancipation, my soul longs for love of your Lotus Feet.

The first stage is to witness the manifestation of the soul – atam parkaash. The next stage is Param Atam parkaash which has been compared to the light of millions of suns.

Saant sehej sookh man upjio,  kot sur (soor=sun) Nanak pargaas.  (SGGS 716)

Peace equipoise and pleasure/contentment have sprouted in my mind as I experience the   light of millions of suns, O Nanak.

The above can be interpreted as a paradigm shift as the mind is cleared of the cob-web, the net (jaal) of ego-centric thought which ensnare the human soul, the jeev-atma, and filled with the Light of Naam – true experience of Divine Virtues and Commands, the Source of all creation, seen and unseen. Instead of “I”, the Akal Purakh is witnessed as the Doer.

The main objective of every human being is to merge with the Source of all creation, the Akal Purakh, the Timeless Being. Gurbani guides us towards that objective so that the jeev atma is freed from the three bodies described as above and is enabled to return to its Source (upaj sarot).

That can be achieved through inner detachment while we remain fully engaged in this world.

The Sikhi way is to become conscious of Naam i.e. Divine virtues and Commands which guide Sikhi living. A Sikh emulates those virtues and obeys the Commands (Hukm). One becomes aware of Naam when the Almighty enables us to find the Guru and follow his teachings[ii]. This Naam consciousness is only possible when the mind (mun) becomes inwardly focussed.

The human mind, mun, “looks” outwards and experiences the outside world through the body senses. Thus, when outwardly focussed, the mind becomes totally engrossed in world play. Therefore, during life on earth, the mind remains pre-occupied with the world play. It begins to believe that it is the doer i.e. “I am” the doer. “I” am happy. “I” am suffering etc. The connection with the Real Doer, the Akal Purakh is broken. That becomes the cause of  cycles of birth and death

The mind (mun) is also capable of looking inwards and experiencing/realising the jeev-atma, the soul. The jeev-atma is the offspring of the Param Atma, the Supreme Soul, the Creator Being. Naam Simran is the Gurmat way to turn our senses (mun) inwards to witness and realise the jeev-atma. That is when the mun becomes Jote-saroop.

Panch tatt mil kaayia kini.

Tis meh Raam rattan lai chini.

Atam Raam Raam meh aatam.

Har paayiai sabad vichaara hey (SGGS 1030)

Bringing together the five elements the body is created.

Within that seek the jewel of the Lord.

The soul is in the Lord and the Lord is in the soul.

The Lord is obtained by meditating on Naam.

So, in Gurbani, mun has a pivotal role in realising our true self, the jeev-atma, the ray of Param-atma (Supreme-soul) in every being.

Naam is the means for freeing the jeev atma from the causal (ideas) and the astral/energy bodies. Otherwise, the jeev-atma remains trapped  in the cycle of transmigration. Realization of the jeev-atma leads to union with Akal Purak in the realm of Sach Khand, the Ultimate Reality.

Akal Purakh is the self-aware unlimited energy field in which we all live. IT is the Ik Oangkar in Sikh thought: the Singularity which expands and contracts at Own Will or Hukam. We all live in this Self-aware Energy field like fish in water. The jeev-atma is part of Akal Purakh in the same way as a drop water is part of the ocean. It yearns to return to its Source as a drop of water seeks to return to the ocean from whence it came.

So, the Sikhi way is to understand, accept and obey the Divine Law and Commands, the  Hukam. In this way, all aspects of Sikhi life, activity and social activism, become attuned to and are in complete resonance with the Divine Law (Hukam). The ultimate objective of human life is achieved through:

Hukam boojh Param Pad paaee. (SGGS 292)

By understanding and obeying the Divine Law operating in creation, the supreme status, the ultimate objective of human life, is achieved.

Sikhi is both, outward looking (worldly) and inwardly contemplative with focus on Naam, i.e. Divine virtues and commands.

There is no re-birth for a Gursikh.

[i] Bhai Sahib was born on 8 September 1918. However, having lost contact with him, I am not sure of the year of his departure for Sach Khand.

[ii] Ref: S. Rawel Singh’s Understanding Japji Sahib: Review and e-book at link: http://sikhmissionarysociety.org/sms/smsresourcecentre/products/rawelsingh/understandingjapjisahib/

To quote from the review: The author clarifies that living by Naam means emulating Divine virtues/attributes and living by divine commands. That requires daily/timely sustained effort. The reader is left in no doubt that Naam japna requires both, mental and physical activism/effort.

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

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

SASKAAR / CREMATION: 11am, 17 Sept 2018 (Monday), at Jalan Loke Yew crematorium, Kuala Lumpur. Cortège leaves No 33, Jalan Dagang Permai 4, Taman Dagang Permai Barat, 68000 Ampang, Selangor at 10am | Malaysia

MUKHTIAR SINGH S/O HARI SINGH DHALIWAL

Village: Medhay

Born: 16 May 1966

Departed: 16 September 2018

Wife: Tej Kaur Maan d/o Late Sant Singh Maan

Children / Spouses:

Randhir Singh / Tesselyn Dream Sandhu

Harvinjit Singh / H. Balwindarjit Kaur Gill

Raveena Kaur / Amandev Singh

Grandchildren:

Dhyanajit Kaur Dhaliwal

Zayne Aryan Singh

Saskaar / Cremation: 11am, 17 September 2018 (Monday), at Jalan Loke Yew crematorium, Kuala Lumpur

Cortège timing: Cortège leaves from No 33, Jalan Dagang Permai 4, Taman Dagang Permai Barat, 68000 Ampang, Selangor Darul Ehsan on 17 September 2018 at 10am.

Contact:

Randhir 010 220 2312

Harvin 012 616 9095

SASKAAR / CREMATION: 2pm, 18 Sept 2018 (Tues) at Wadda Gurdwara Sahib Ipoh crematorium. Cortege leaves the residence No 3, Lorong Taman 5, First Garden, Ipoh at 1.30pm | Malaysia

GIANI SURINDERPAL SINGH A/L JESWANT SINGH

(1964 – 2018)

Surinderpal Singh is a long-serving granthi having first served at Gurduwara Sahib Pusing. He had also served as a granthi at gurdwaras in Sitiawan, Mentakab, Gunung Rapat and Wadda Gurdwara Sahib Ipoh. He was currently serving at Gurduwara Sahib Police Ipoh

Spouse: Swaran Kaur

Children: Basant Singh , Bakshish Kaur , Darshan Singhs

Saskaar / Cremation: 2pm, 18 Sept 2018 (Tues) at Wadda Gurdwara Sahib Ipoh crematorium

Cortege Timing: Cortege leaves the residence No 3, Lorong Taman 5, First Garden, Ipoh at 1.30pm, 18 Sept 2018 (Tues)

Contact: Basant Singh 017 540 9087

| Entry: 17 Sept 2018 | Source: Family

By Surinder Kaur Sohan Singh | SIKHI STUDY | OPINION

The mind that is in the lower three states (Rajo, Thamo and Sato) of evolution is under the firm grip of Maaiaa and is very attached to the body and the creation. Because of its strong attachment to the body it experiences the following two emotions: Fear and insecurity.

No matter what it does it is not able to rise above these 2 negative emotions because deep down it knows that the day will come when this body will perish.

To overcome this fear and insecurity one starts saving more money, building more houses and increasing the bank balance. Instead of feeling more secure now, he feels even more insecure because now he sees the possibility of losing everything he has worked for all his life.

Guruji describes this condition as follows:

Eja bhoganth ganath moolang basantai sameep khaerae tathargetae sansaarae.

Nanak harakh sogang biapang.

Ega means goat. Boganth means to eat. Ganath means carrots. Moolang means reddish. Sameep means near. Khaerae means lion. Tathargetae sansaarae means the whole world is in this state.

Meaning: A goat is tied very near a lion and it is given all kinds of food that it relishes like carrots and radishes. Can the goat enjoy the food given to him under those circumstances?
Of course it can’t because of the constant fear of death right in front of it.

Guruji says the same is true of the whole of humanity. We live in fear and will die in fear unless we solve the puzzle that Guruji is telling us to solve.

ਆਵਨ ਆਏ ਸ੍ਰਿਸਟਿ ਮਹਿ ਬਿਨੁ ਬੂਝੇ ਪਸੁ ਢੋਰ ॥

Aavan aaeae srisatt maeh, bin boojhae pas door. (Page 251, SGGS)

Srisatt refers to the world. Bhoojae means to solve the mystery. Pas dtor means animals.

Meaning: If you have come to this world but have not been able to guess the true purpose of your life, then you are no different from the animals.

To lose our fear and insecurities our mind has to get out of the grip of MAAIAA (also spelt maya) and reach to the fourth state. We have to move from body – conscious state to soul/ atma conscious state. This is the destiny of every human being but it can only happen with the guidance of the Guru. The Gurus Bani shows us the way to disconnect from the perishable body and to build the connection with the Creator.

Surinder Kaur Sohan Singh is a Malaysia-based Gurbani enthusiast. This is an edited version of her regular articles shared within a circle of fellow Sikhi seekers. The articles appear on Mondays and Thursdays.

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

RELATED STORY:

Day 15: The four states of mind (Asia Samachar, 13 Sept 2018)

Day 14: Bondage of maaiaa (Asia Samachar, 10 Sept 2018)

Day 13: Banee, Guru and shabad vichaar (Asia Samachar, 6 Sept 2018)

Second-term New Zealand MP Dr Parmjeet Parmar this week spoke about the how women born in the generation before her had worked really hard in her birth country India and New Zealand to advance women’s right to vote and ‘that it had ‘opened doors for us’.

“This pride of being the first Indian-born woman MP in the New Zealand Parliament and being part of the continuous momentum kept up for inclusion comes with the huge acknowledgment to all the hard work of our suffragettes!,” she writes on her Facebook page.

“I’m really proud of both countries that I belong to, my birth country and my home country,” she said in her speech at the Parliament.

“I’m here not because of my ethnicity, I’m here not because of my gender, I’m here because of my hard work,” she added.

Parmjeet was elected to the parliament in the 2014 General Election. She holds a PhD in Biological Sciences from the University of Auckland, as well as Bachelor and Masters degrees in Biochemistry from the University of Pune in India.

In most other democracies – including Britain and the United States – women did not win the right to the vote until after the First World War.

In celebrating the 125th anniversary of suffrage, she writes: “I must make mention of my parents who gave myself and my three sisters wonderful support and encouragement to make the very best of our opportunities. Realistically, in India this was against a backdrop of an environment of favouring male children but my parents were both enlightened and encouraging in our studies, our sports and culture and eventually the vocations we chose.”

Prior to entering Parliament, Parmar worked as a scientist, businesswoman, broadcaster and community advocate.

On 19 September 1893 the governor, Lord Glasgow, signed a new Electoral Act into law. As a result of the landmark legislation, New Zealand became the first self-governing country in the world in which women had the right to vote in parliamentary elections.

By Surinder Kaur Sohan Singh | SIKHI STUDY | OPINION

ਸੋ ਜਾਗੈ ਜਿਸੁ ਸਤਿਗੁਰੁ ਮਿਲੈ ॥

So jaagai jis Sathgur milai

One who meets the Guru awakens to the reality of the Universe. (SGGS 1128)

There are two kinds of human development:

1. Development without the guidance of the Guru.
2. Development with the guidance of the Guru.

In the development without the guidance of the Guru, the highest state of mind a person is able to reach is Sato Gun. People in this category are highly refined and well educated. They practice many good virtues but are not able to able to let go of their arrogance. They remain egoistic because their mind is still under the grip of MAAIAA.

The cause of bondage is their EGO .

Jag bhandee mukathae HAU maaree. (SGGS 412)

Jag refers to the whole of Humanity.

Bhandee means to be in bondage. Mukathae means to be liberated. HAU is ego.

The whole of humanity is in bondage because of their ego. Without Guruji’s guidance people do not get this realisation. A person awakens when with the Guru’s blessings he starts reading and contemplating on the SHABAD. He recognises that his real enemy is inside him. He stops fighting with the people around him and focuses all his energy to fight the most powerful enemy inside him.

If he carries on this fight, then one day will come when his ego vanishes and he is able to experience the God (Har) who was always there inside him.

Guruji says only those who are awake and aware at all times are able to connect to this essence of reality.

Once this happens he is able to differentiate between the following: Parkirt shodai Tath pechaanae.

Parkirt is creation. Tath is Creator. He is able to let go of the creation and connect to the Creator.

As long as the 5 vices are dominant in us we are bounded by the creation (Maaiaa, money, properties, family, etc).

When the 5 vices are subdued in the mind through the Guru’s teachings, then the attachment to these things decreases and the connection to the Creator becomes stronger. Now one is able to connect to the Life Force Energy  (LFE) inside him. He is  also able to see the LFE in the whole creation.

This LFE is the TATH that projects itself through Form. There are many forms but the LFE running through all Form is ONE.

Just as the light manifests itself through a bulb, the LFE manifests itself through the body.

When a person is able to see the ALIVENESS in himself and also in the creation, he has reached the fourth state of the mind called TURIA AVASTHA (Chautha Padh).

In this state true BLISS is experienced. Bliss has no opposite, therefore it lasts forever.

Everything else comes in pairs. Love/hate. Happiness/ sadness, etc.

Bliss is called SEDA SUKH. This bliss can only be experienced through the guidance of the Guru.

The ultimate fruit of human life is to become like God and merge with Him.

Guru Randhawa, the singer and songwriter that has become a youth sensation and ‘hitmaker’ in the Bollywood music industry, will make his maiden appearance in Kuala Lumpur tomorrow.

Fresh from his tour of India and the United Kingdom, he will be up on stage for the High Rated Gabru Tour 2018 at KL Live on Friday (21 Sept 2018).

The Bollywood concert is expecting fans from neighbouring countries as Malaysia will be the only stop for the tour in the Asean region.

Guru Randhawa is currently trending and the only Asian Song on Billboard 25 Chart and the fastest Indian song to cross 500 Million views early this year through the song Lahore.

The Punjabi singer also managed to climb the Billboard YouTube Charts’ ladder with his song Made in India making him the most viewed Indian Singer on the digital platform, surpassing 3 billion views.

The event is organised by Malaysian event company Hitman Solutions Live Sdn Bhd in collaboration with BollyBoom.

RELATED STORIES:

Harshdeep Kaur to perform at Singapore MTV Unplugged musical concert (Asia Samachar, 25 Oct 2017)

By Gurmukh Singh OBE | OPINION |

Some years ago, someone advised Heathrow Airport authorities and the Department for Transport that it is OK for Amritdhari Sikhs to wear wooden or plastic miniature Kirpans. Now, a Heathrow Airport case going back to September last year, shows how local managers can get hold of the nearest Sikh representative for the advice which suits them! 

The careless and sometimes even insulting attitude of security officials towards the Sikh kakaars and the turban concerns all Sikhs. Our experience over the last 70 years is that even non-identity Sikhs of today may become full identity Sikhs tomorrow. In the last 12 months, a Sikh has been driven from pillar to post seeking support from Sikh organisations and MPs to persuade Airport security staff to adopt a more understanding attitude towards the Sikh turban or dastaar. They should be aware through their training that the Sikh turban represents much more than just headgear or headwear by at least calling it turban or dastaar. That was a polite request in a Sikh Council letter of 26 January 2018. 

The background is that on 11 September, 2017, this Sikh, himself an airport official, felt offended by the attitude of a Security Guard and his use of the description “headgear” for the Sikh turban or dastaar. At one time or another, many turban wearing Sikhs have experienced similar careless and even rude attitude of security staff and their ignorance about Sikh identity. []]During one trip a lady official told me that she had been advised that it was OK for Sikhs to take off their kada when going through Security, implying that I was being difficult by not taking it off.]

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

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

PRAYER: Akhand Path: 21-23 Sept 2018 at Gurdwara Sahib Port Klang. Path Da Bhog: 11.45, 23 Sept 2018 (Sunday) followed by Guru Ka Langgar | Malaysia

NIRMAL SINGH S/O BAPPOO SINGH (@ JASEEVAN SINGH)

(BANTING)

Departed: 15 Sept 2018

Wife: Inderjit Kaur

Children / Spouses:

Amarjeet Singh / Pardeep Kaur

Amaratpal Kaur

Bhupinder Singh / Tarenjit Kaur

Harjeet Kaur

Charanjeet Singh / Julie Lee

Fondly remembered by grandchildren, nephews, nieces, relatives and friends

Akhand Path: 21-23 Sept 2018 at Gurdwara Sahib Port Klang. Path Da Bhog: 11.45, 23 Sept 2018 (Sunday) followed by Guru Ka Langgar

Contact:

Residence 03-31877816

Amar 012-3030809

Bhupinder 012-3845707

| Entry: 21 Sept 2018 | Source: Family |

By Harbans Lal | Seeking Wisdom | OPINION

In the past few days, Punjab minister Navjot Singh Sidhu brought good news. He announced that the Pakistan Army Chief Gen Qamar Javed Bajwa had told him that Islamabad would open a corridor to connect Gurdwara Darbar Sahib at Kartarpur in Pakistan’s Narowal district with Gurdwara Dera Sahib on the Eastern side of the river Ravi. This was a gesture on the 550th birth anniversary of Guru Nanak in the Year 2019.

General Bajwa’s announcement expressed the honest and far-sighted view of the newly elected Pakistan Prime Minister, Imran Khan – who confirmed the promise soon after by a direct statement from the Prime Minister’s office.

Navjot was not alone, the Chief Minister of Punjab Sardar Amarinder Singh was right behind the long-awaited gestor between the two countries. They have already submitted a letter of proposal to the Government of India on their corridor plan.

India and Pakistan have been at each other’s throat for the past seven decades. The wounds of partition were not tending to heal. Instead, they were waiting for the skies to open to shower any healing balm from the above. The 550th year of Guru Nanak’s advent may well be such a juncture.

Guru Nanak was born at Talwandi that was later named after him as Nanakana. It is only 170 km from the West banks of the river Ravi, where Guru Nanak established the town of Kartarpur and spent last 18 years of his life. There, he founded a worldwide movement which is now known as Sikhi-sm. That, in turn, made Kartarpur Gurdwara as the Sikhs’ most sacred and most historic Gurdwara, akin to Holy Medina for the Muslim world. Besides, Kartarpur is holy to not only Sikhs but to civil societies at large because of the universal peace message that its unique history imparts for all civil societies.

Kartarpur is situated on the Western banks of river Ravi. Across from Kartarpur on the Eastern banks of Ravi is the town of Dera Baba Nanak, where Guru Nanak visited often. His in-laws lived there, and Guru Nanak’s family was taken care in the same city during his long journeys.

For centuries during and after the days of Guru Nanak, devotees routinely traveled both ways on the bridge across Ravi to pay obeisance to Gurdwaras in Kartarpur and Dera Baba Nanak. They visited there for daily prayers and inspirations as well as to touch the dust of the land where Guru Nanak ingrained his footsteps.

The road and railroad bridge connecting the two holy shrines was constructed by the British Govt, around 1927 AD. (Figure 1Painting of Kartarpur Bridge).

However, the war between Pakistan and India broke out, and this sacred bridge became a casualty; the air-force bombed it for defense reasons. Although the war was only short-lived, the loss of the bridge was forever to the agony of all lovers of Guru Nanak; the offending government never rebuilt the fatally damaged bridge. Soon after the war, Sri Nanakana Sahib Foundation under the leadership of Sardar Ganga Singh made as its agenda to restore the corridor bridge.

At the Annual meeting of the Nanakana Foundation at its 25th Anniversary in Lahore, we resolved to ask for the reconstruction of the bridge and constituted a delegation under the leadership of Sardar Ganga Singh to meet with the President of Pakistan and other Pakistani authorities. It was so done. The Sikh delegation met with the President of Pakistan and other Pakistani authorities to move forward our proposal. Similarly, we held a National conference of the Pakistani Muslim Ulemas (Islamic religious scholars) in Lahore to establish the Muslim-Sikh Itehad (unity) organization in order to promote the issue further.

The international representatives who took active part in the deliberations in Lahore meetings included, Col. Chaudhary Hamid Ali, President Nanakana Foundation, Sardar Ganga Singh Dhillon, Dr. Bhai Harbans Lal, Sardar Joginder Singh advocate, Sardar Hukam Singh, Sardar Harbhajan Singh, Sardar Kesar Singh Dhaliwal, Sardar and Sardarni Bawa Ujagar Singh, Bibi Kanwaljit Kaur, Sardar Balwant Singh Goraya, Sardar Kesar Singh, Sardar Kartar Singh Bal, Sardar Bhupinder Singh, Sardar Satnam Singh Bhugra, Sardar Gyan Singh, Sardar Harpal Singh Bhullar, Sardar Perminder Singh Soch and others (my apology for the names that I have forgotten since the Lahore conference, and group photos including every one that I do not have in my records-HL).

Among other issues of the free excess to the Sikh shrines in Pakistan, we asked that a corridor bridge is built and designated as the Baba Nanak International Peace Bridge. We explored various avenues for the construction and financing the International Peace Bridge on Ravi to connect the two Sikh historical sight. At this time, the Pakistan Govt had already announced the formation of the Pakistan Sikh Gurdwara Parbandhak (management) Committee. The Govt. thus was friendly towards our proposals.

It is at about the same time; the then Indian Prime Minister Atal Bihari Vajpayee visited Pakistan on the opening of the Delhi-Lahore bus service. His inner circles told us that he talked about the corridor issue with Pakistan Government. Obviously, these conversations were perhaps off the record. Perhaps because of all these pressures that, in November 2000, on the birthday of Guru Nanak, a proclamation was held in Lahore that the Government of Pakistan was ready to make collaboration on the corridor project if there was a positive response from the Government of India.

It was on that occasion that with the help of Sardar Harbhajan Singh of the World Bank office in Washington DC, our delegation also met with the World Bank authorities in Pakistan. There, in response to our proposal of the Guru Nanak International Peace Bridge, we were told that the World Blank could advance a loan of up to 15 million dollars to build the International Peace Bridge. The caviar was that both Pakistan and India had to consent and apply for the loan together. Initial inquiries told us that it would not be possible to have Govt. of India to support the bridge on account of security concerns.

There was no follow up of the proposals and announcements of those years on the governmental level to my knowledge. Despite all demands, due to a non-mutual agreement between the two sides, the joint corridor has not been undertaken. Although, it is often claimed that both the governments of the two sides are showing strenuous efforts to initiate a peace process. Since the diplomatic view of both sides is not clear, the plan for this project is not succeeding.

In 2001, an old colleague of the All India Sikh Students’ Federation, Jathedar Kuldeep Singh Wadala founded ‘Kartarpur Sahib-Ravi Darshan Abhalashashi Sanstha’ in order to raise the public consciousness in both Punjabs. He spoke at numerous public meetings and widely distributed literature supporting this issue. After this, nearly half-a-dozen organizations sprang up into action to realize this goal of building the corridor.

Waiting for three-quarters of a century to travel around two miles, the news from our current Sikh Punjab ministers, Navjodh Singh and Amrinder Singh, is very welcome news. Nearly 300 million admirers of Guru Nanak all over the world are very jubilant; they will be more so when they walk over the peace bridge in the name of Guru Nanak.

Presently Sikhs in India visit the Indian side of the river Ravi to have a glimpse of the Gurdwara Kartarpur located on the Pakistani side of the river. They use binoculars provided by the security forces. This is all because of the wrangles in obtaining visas. The Baba Nanak International Bridge will be not only a welcome gesture for the Sikhs all over the world, but it will enhance the psyche of the peace process in the subcontinent.

Let us pray that Pakistani Naval Chief General Qamar Javed Bajwa and Punjab Cabinet Minister Navjot Singh Sidhu succeed in the efforts they jointly initiated. When the bridge is complete, its name as The Baba Nanak International Peace Bridge will be very appropriate. Sri Nanakana Sahib Foundation conceived this name in 2000 to pay homage to the Guru Nanak’s efforts across the continents to unite the warring communities in South East Asia and the Islamic countries.

The article first appeared on 22 July 2018 at Harbas Lal’s blog, Seeking Wisdom. See here.

Harbans Lal, Ph.D.; D.Litt (Hons) is the Professor Emeritus & Chairman at the Dept of Pharmacology & Neurosciences, University of North Texas Health Science Center. He is also the Professor Emeritus at the Amritsar-based Guru Nanak Dev University as well as President of the Academy of Guru Granth Studies. He can be reached at Japji2050@gmail.com

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

RELATED STORY:

Does Language Impact the Transmission of Wisdom from the Sri Guru Granth Sahib (Asia Samachar, 24 July 2018)

When the light is dimmed, an invitation to darkness is inevitable (Asia Samachar, 21 June 2018)

Langar – Sharing a meal with purpose (Asia Samachar, 3 April 2018)

PATH DA BHOG: 29 Sep 2018 (Saturday), 5pm-7pm, at Gurdwara Sahib Tatt Khalsa | Malaysia

SARDAR RANJIT SINGH GILL A/L TOTA SINGH

Formerly from Bentong, Pahang

Village: Mehro; District: Moga

Born: 10 March 1940

Departed: 17 Sep 2018.

Dearly missed by family, relatives and friends.

Sahej Path da Bhog: 29 Sep 2018 (Saturday), 5pm-7pm, at Gurdwara Sahib Tatt Khalsa followed by Guru Ka Langgar

Contact: Randave Singh Gill 016-2069904

By Ravi Singh (Khalsa Aid) | PEOPLE |

Sozan Fahmi is a Kurdish (Muslim) young lady from Duhok, KRG.

She was 19 when ISIS seized Mosul which resulted in 10,000s of Yezidi internally displaced persons (IDPs) crossing into Kurdistan. Sozan immediately got involved in assisting the IDPs.

I met Sozan in 2016, she was working with the Jinda Centre. She was deeply immersed in her volunteer work but now she was assisting the Yezidi girls/women who were fleeing ISIS captivity. These Yezidi women had gone through some of the most horrific ordeal, almost all were raped and traded as commodities, many were under 13!

What caught my eye was that many in the Yezidi community had lost trust in many Arabs/Muslims after being betrayed by some of their Arab neighbours but they were treating Sozan as a close member of their community. Sozan had won their hearts through humanity.

Since 2016 Sozan has been the key to all the Khalsa Aid work in Iraq. She is such a remarkable young lady who has become a beacon of hope for so many

I collect so many awards but there are those who should be awarded but remain at the back! Sozan deserves much recognition for her undying love for humanity & building bridges in a region where we are only shown hate by our media.

Thank you Sozan. You are an inspiration!

[Ravi Singh is the founder and the face of the UK-based humanitarian relief outfit Khalsa Aid]

RELATED STORY:

Ravi Singh wins Sheikh Abdullah Award for Intercultural Dialogue (Asia Samachar, 14 Sept 2018)

Khalsa Aid, Kochi gurdwara serve hot meals to Kerala flood victims (Asia Samachar, 19 Aug 2018)

Ravi, does publicity get to your head? (Asia Samachar, 17 Aug 2016)

Looks like Malaysian top women middle distance runner Savinder Kaur has been putting in some hard work.

She bagged gold medals for the 800m and 1,500m women at the Sukan Malaysia (Sukma) 2018 this week, stamping her mark on the event and repeating her victory at the last Sukma games.

The 21-year old clocked in a personal best of 4:42.75 for the 1500m, beating her previous best time of 4:46.83 at the 2017 Southeast Asian Games in Kuala Lumpur.

She dashed out ahead of the pack in the last 400m of the 1,500m race at Stadium Perak in Ipoh on Thursday (20 Sept). But she is still a distant away from breaking the national record of 4:23.49m or the Sukma record of 4:35.91.

A day before, she won the gold in the 800m women at 02:12.76.

At the 2017 Southeast Asian Games, she came out fourth in the 1,500m women and fifth in the 800m (2:16.79).

Savinder, who is pursuing a degree in sports science at University Malaya, is happy with her performance and will be featuring in Asean University Games in Myanmar in December.

Her next major meet is the Sea Games in the Phillipines in December 2019.

RELATED STORY:

Pavandip, Savinder shine at Holla Mahala atheltics (Asia Samachar, 26 March 2017)

SASKAAR / CREMATION: 3pm, 23 Sept 2018 (Sunday), at Jalan Kuari crematorium | Malaysia

SARDAR CHARANJEET SINGH A/L LATE HARNAM SINGH

From Ampang, Selangor

Born: 12 November 1953

Departed: 22 Sep 2018.

Dearly missed by family, relatives and friends.

Cortege Timing: Cortege leaves residence 26, Jalan Memanda 13, Taman Dato Ahmad Razali, Ampang, at 2pm, 23 Sept 2018 (Sunday)

Saskaar / Cremation: 3pm, 23 Sept 2018 (Sunday), at Jalan Kuari crematorium

Contact:

Akbal Singh 019-2245709

Harjinder Singh 012-2145689

IN the world of rugby, the oval-ball contact team sport which originated in England in the first half of the 19th century, the famous Bollywood liner “Singh is King” will perfectly fit Jarmal Singh.

I dare say, by any sporting imagination, that this retired Singapore senior police officer may well be the first and only turbaned-Sikh in the world to captain any national team to regional glory.

Yes, Sikhs are known for their world-class prowess in hockey, cricket, football and even kabbadi (a team contact sport with its roots in the millennia-old history of ancient India and South Asia). But in the oval-ball sport of rugby, it’s a global rarity, let alone to be skipper, as Jarmal stands tall because of his outstanding leadership qualities on the field.

SEE ALSO: Singapore’s inimitable rugby captain

The Singapore Rugby Union (SRU), on the 40th anniversary of winning the Malaysian Rugby Union (MRU) Cup in 1978, feted the oval-ball heroes on Saturday at the SAFRA Toa Payoh Clubhouse with a reunion dinner and in launching a tribute book entitled When We Were Kings, authored by Godfrey Robert, the former The Straits Times sports editor.

Indeed, the soft-spoken Jarmal, who was captain of the Singapore rugby team which went on to win an unprecedented “treble” of national awards – Team of the Year, Coach of the Year and Sportsman of the Year – was humblest when the showers of praise were bestowed on him and his team-mates.

SPORTING HEROICS

The 70-year-old even confessed, for the first time, that he kept his sporting heroics away from his family: “I’ve never discussed any of it with my children or my grandchildren – they’ve never asked – and even if they did, I wouldn’t know what to say, where to start.”

Like a sporting rags-to-riches fairy-tale, they produced the best results in the annals of Singapore rugby, Under the name Singapore Civilians, they won the prestigious Malaysian Rugby Union (MRU) tournament after 44 years of participation.

In the semifinal, they beat the favourites, Royal New Zealand Infantry Regiment (RNZIR), and prevailed over the Royal Malaysian Armed Forces Blackhawks in the final. Later that year, they produced their best result at the Asian Rugby tournament.

The Lions finished an amazing third place at the sixth edition held in Kuala Lumpur, behind powerhouses Japan and South Korea. They upset Thailand 16-15 in the third-place play-off.

The extraordinary season was hailed by pundits as a “Grand Slam” achievement by the game of rugby in the history of sport in Singapore.

Jarmal, who played on the wing and also as a wing-forward, says: “We had a very good coach in Nat Bava. What the team achieved was because of him. He improved our fitness levels and we could play with great strength and confidence.”

Award-winning rugby coach Natahar Bava, the SNOC ‘Coach of the Year’ 1978, sums up Jarmal as a “highly respected utility player, small in size but very strong in discipline”.

“Jarmal was elected by the players as Singapore captain in 1978,” says Natahar, a decorated US-trained educationist, who also taught at the Singapore American School for over 35 years. “His election was amazing as he was from a non-traditional rugby-playing school (Gan Eng Seng Secondary School) and he seriously started playing rugby as a senior police officer and late into his adulthood.

‘HAT-TRICK’ OF AWARDS

“Under his captaincy, Singapore won the MRU Cup after 44 years and we were rewarded with an unprecedented ‘hat-trick” of SNOC awards. If I need to sum up Jarmal in a few words, I’d hail him as a highly respected utility player, small in size but very strong in discipline, teamwork and as a rousing role-model.”

Jarmal was nicknamed as the “Flying Sikh” for his sprinting and tackling prowess, notes Natahar. “I recollect he was the only Singaporean to score a try against the world-class Western Samoa during the quarterfinals of the Main Cup at the Hong Kong Sevens in 1979.”

The nine-letter word “difficult” is almost non-existent in the vocabulary of this turbaned Assistant Commissioner of Police (Retired), who I’ve personally known for more than three decades. Whether it was defending against a stronger opponent on the rugby pitch, dealing with convicts, managing two jobs in a day or communicating the needs of the community to officialdom, Jarmal has not even once held the view that these were unachievable.

This is the steadfast mantra adopted by Jarmal throughout his life, born in India in 1948, and coming to Singapore’s shores as an eight-year old in 1956. His early life was shrouded by umpteen challenges.

Son of a humble watchman, Jarmal’s traits of working hard and never giving up were inherited from his father who played a major role in shaping his character. Growing in a zinc structure called home and situated just behind the warehouse, his father guarded as a “jaga”, he witnessed his father holding two jobs to make ends meet.

As a teenager, on his part, Jarmal tried his best to help. Family friends tell me he paddled daily on a bicycle to school instead of taking the bus so as to save a few cents. While other watched movies in the cinema, he would stare intently at the entrance of the cinema with vague imaginations of the interiors of a cinema.

At an early age, he knew education was the stairway to a respectable lifestyle and he took up a part-time day job to earn a few dollars while studying the night away for crucial examinations. And he settled for handmade spiked running shoes instead of those that were commercially produced due to the latter’s hefty price of S$20.

It was the proverbial “blood, sweat and tears” of his father and family, with an unending string of hardships that constantly reminded Jarmal to work hard and to burn the midnight oil.

The academic excellence in him prevailed as Jarmal’s perseverance and determination saw him surpassing all expectations and entering the University of Singapore. He graduated with a Bachelor in Science degree in 1971. He joined the Singapore Police Force (SPF) and not in his wildest dreams would he imagine that the next 40 years of his life in the blue uniform, which he wore with pride and distinction.

EXTRAORDINARY POLICE OFFICER

Jarmal, in a nutshell, ranks as extraordinary officer who rose through the senior police officer ranks through hard work, self-belief and commitment. While at the Police Academy, he received the prestigious Public Service Commission scholarship to do his Master of Business Administration degree at the National University of Singapore. In spite of having to manage work and studies at the same time, he completed his degree and graduated in 1984.

The government recognised his special value-added organisational skills and he was the Director of Special Projects (NPC Redesign), tasked with building the Neighbourhood Police Centres (NPCs) throughout Singapore so as to strengthen crime prevention efforts across the island.

He was more than a dawn-to-dusk turbaned-cop, who always led, very distinctly, from the front.

As the Commander of the Volunteer Special Constabulary, Jarmal spent his evenings administering and managing a team of volunteers from all walks of life who selflessly worked after office hours and weekends to assist the police officers in discharging their duties. During the day, he performed his duties as the Commander of the CISCO Auxiliary Police Force

Needless to say, he quickly caught the eye of his bosses with his exemplary hard work, contributions and dedication. He received numerous awards during his career with the SPF. These included the Pingat Pentadbiran Awam (Public Administration Medal) (Bronze) (Bar), Pingat Bakti Setia (Long Service Award), Minister’s Award for Home Team Achievement and Singapore Police Long Service and Good Conduct Medal.

Jarmal also received the Commissioner of Police’s commendation for his impressive investigation work on the Robinson’s Department Store fire that occurred in 1972.

His elite sporting attributes came to true light as a senior police officer. He had a keen interest in sports and was actively involved in athletics, football and hockey since his school days. He only picked up rugby in 1971, the year he graduated from the university and on joining the SPF. However, this sporting activity was to give him fame and glory far beyond his imagination.

HUMBLEST OF TONES

For a rare turbaned sportsman, Jarmal stood out at rugby for the next 10 years. He was a fast learner and was able to muster the sport so well that, in 1973, he was selected for Singapore’s national rugby team where he played in various tournaments with Malaysian states.

Even today, in the humblest of tones, he attributed the victory of his 1978 team to the ability and competency of the players instead of his captaincy brilliance. In 2014, Jarmal added another accolade to his glittering sporting career when he was recognised by the government as a ‘National Sports Pioneer’.

Beyond his career and sporting passion, he also contributed to the community and society. An example of this service is his 26-year commitment on the School Advisory Committee of Gan Eng Seng Secondary School. He has also been active in the Sikh community. About 20 years ago, he became part of the first resource panel to consider issues relating to the Sikh community. He has served as the Chairman of the Sikh Advisory Board, which acts as an intermediary between government bodies and the Sikh community.

The retired Jarmal smiles to himself as he looks back to how his three sons and even his two grandchildren know minimal of his sporting heroics. He, however, remains indebted to his wife for his prolonged string of personal and professional successes. He says: “She took good care of the three sons while I was away on career pursuits and sporting tournaments. She significantly also encouraged me to pursue my life-long dreams.”

The blue-uniform continues to be a regimental life-long icon trademark. Despite retirement, he still has the passion to serve. He recently authored a paper titled “Crime Prevention: The Singapore Approach” to share his valuable insights and knowledge from his long years of experience in the police force. He also provides consultancy services with the Ministry of Home Affairs.

For a son of a watchman, who rose to be a Police Assistant Commissioner and rarer still, probably the only turbaned Sikh in the world to skipper a country’s rugby team, Jarmal deserves to be crowned as a “king”.

Indeed, his rags-to-riches personal lifestyle is the tale that the Sikh community must repeat over and over again as he lived through very tough times but those crises and challenges made him what he is today.

“Singh is King”. I’d say Jarmal is ‘King’ as his outstanding philosophy of humility, hard work, commitment, honesty and determination has stood him well over the last 40 years or so as an iconic Made-in-Singapore Sikh officer and gentleman.

These personal and professional trademarks have also enabled him to leave an indelible mark at the national and international levels through a glittering police and sporting career.

Yes, thanks to the Singapore Rugby Union (SRU), at the weekend’s 40th anniversary of winning the Malaysian Rugby Union (MRU) Cup in 1978, we’re reminded, through the Jarmal Singh-heroics of what the tribute book says: “When We Were Kings”.

Jarmal Singh is King.

The original article appeared here

Suresh Nair is a Singapore-based journalist who has known Jarmal Singh, over three decades, as a very rare breed of an officer, gentleman and sportsman of the highest distinction.

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