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At the start of a New Year, we all look to our concerns and hopes for the year to come. For me, a major concern is the potential for populism rooted in xenophobia that looks only to economic prosperity for ‘me and my’.

Last weekend, Sikhs throughout the world celebrated the birthday of Guru Gobind Singh, who through his life and work, taught us to look beyond narrow sectarian interests and work for the wellbeing of wider society,

Guru Gobind Singh was the last of the founding Gurus of Sikhism whose role was to show that the teachings of Guru Nanak stressing the equality of all, including gender equality and a willingness to put others before self, were not impracticable ideals, but a necessary, though demanding, blueprint for a fairer and more peaceful society.

The task of Guru Nanak’s successor Gurus wasn’t easy, and two were martyred for stressing the need for tolerance and freedom of worship at a time of intense religious bigotry. A similar fate was suffered by many of the early Sikhs, but despite such persecution, the resilience of the infant Sikh community continued to grow to such an extent that Guru Gobind Singh decided he could now end the line of living Gurus and ask Sikhs to commit themselves to following the teachings of his predecessors, contained in the Sikh holy book, the Guru Granth Sahib, as they would a living Guru.

The Sikh Gurus were not the only ones who taught that ethical living, with concern and compassion for those around us, was the way to true contentment. Centuries earlier, Jesus Christ had taught much the same in parables like the Sermon on the Mount, and the story of the Good Samaritan. It is important that we recognise the common thrust for more responsible living found in our different faiths and work together to make these central to life.

Today’s populism can lead to such imperatives being ignored, encouraging a drive to self-interest. Rather, I would suggest an alternative movement rooted in common ethical teachings across faith traditions and secular society, while acknowledging and respecting differences between cultures and religions. But we need to look beyond mere lip service, and begin to walk the talk if we want to move from the bigotry of 2017 to a better 2018.

Third post on Guru Manyo Granth

January 22nd, 2017 | Posted by Singh in Current Issues - (0 Comments)

Evil triumphs when good men stand aside and do nothing – Edmund Burke.

We have taken the liberty to reproduce a post from online Sikh discussion groups regarding the Dasam Granth issue, and the troubling silence of some groups representing the interests of British Sikhs.

Guru Manyo Granth

Guru Manyo Granth

No one is disputing that some compositions thought to be those of Guru Gobind Singh were placed into the Dasam Granth (DG). These have been identified by Sikh scholars and are incorporated in our Nit Nem and in the Sikh Reyat Mayada, which could possibly do with some revision.

Reopening discussion on these, at this particular time however, is an unnecessary diversion. THE MORE SERIOUS QUESTION NOW FACING THE PANTH IS, SHOULD WE ALLOW THE REST OF THE DASAM GRANTH, WHICH IS WHOLLY CONTRARY TO SIKH TEACHINGS, BE CONSIDERED AUTHENTIC SIKH SCRIPTURES?

Common sense will say that the very idea is outrageous. Sikhs believe in one God who is beyond birth, while a third of the DG is devoted to the exploits of various incarnations of Hindu deities. The Sikh Gurus taught the dignity and equality of women. Guru Gobind Singh gave women the name or title Kaur, literally ‘princess’ to emphasise their elevated status. Against this, the DG has a voluminous section denigrating women.

Despite the above, there are still many who find it difficult to accept the blindingly obvious, and want scholarly evidence. It doesn’t take a learned scholar or so-called Think Tanks, to open the Dasam Granth, and simply look at the contents. I reproduce below some of the more printable lines of Chritar 202 on the ‘Wiles of Women.’ The Tale of Chapal Kala.

           ‘Chapal Kala was the name of a Raja’s daughter

             Her beauty made her look like the goddess of love

             One day she came across Ainti Singh, the handsome one

            And blissfully made love to him.  

            Chaupaee

            The person who can satisfy a woman and takes a long time in love making,

            He gets happiness and provides exhilaration in women.

             Otherwise, however strong he may be, the woman is not satisfied.

             He who takes excessive time in love making, wins the heart of women’

The above is a small part of 404 lengthy compositions, many in more starkly pornographic language, on the supposed wiles of women found in the DG. What CAN BE MORE INSULTING TO SIKHS THAN HAVING SUCH WRITINGS READ ALONGSIDE THE GURU GRANTH SAHIB in our gurdwaras? This is actually happening in gurdwaras in Smethwick and Tiverton in the UK, as well as in Patna Sahib and gurdwaras in Punjab-with the blessings of the RSS beholden SGPC. Sikhs should ask why has the Indian government spent hundreds of crores of rupees printing copies of the DG other than to dilute and distort Sikh teachings? What does it take to wake our sleeping Sikh community?

Scholars such as S. Gurmukh Singh who suggests that this is a matter for the Panth to sort out, do the community a disservice. What is the Panth, other than a collective noun to describe committed Sikhs who follow the Gurus’ path? ALL members of the Panth should stand up and be counted in a collective effort to stop this insidious attack on our religion. Those in a position of influence or authority have a particular responsibility.

S Gurmukh Singh is an adviser to the Sikh Federation, the Sikh Council and the Sikh Missionary Society. It is not enough to play the detached observer. He and others with scholarship and authority should tell organisations with which they have influence, to end their support for this deliberate debasing of the Gurus’ teachings. If their advice on such a critical issue is not heeded, they should publicly dissociate themselves from those, who for their own motives, pursue such anti-Sikh policies.

S Harjinder Singh, another detached observer and adviser to the Sikh Federation, rightly says he is unhappy with what his brothers in the Sikh Federation are doing. When someone is setting fire to your house, you should do more than say you are unhappy with what they are doing. It is increasingly becoming evident that the Sikh Federation is the active wing of the Sikh Council and the rest of the organisation is either indifferent, or too cowed to condemn the stance of its more aggressive partner.

Sometimes I feel that the Network of Sikh Organisations (NSO) is acting alone in the UK highlighting Sikh concerns on this issue, although some smaller organisations like the British Sikh Federation and the Akhand Kirtani Jatha and many individual Sikhs have indicated their support for our stance.

We appeal to other Sikh organisations in the UK and abroad to publicly declare where they stand on one of the most important issues facing Sikhs for many years.

Indarjit (Lord Singh of Wimbledon) Director Network of Sikh Organisations UK

Guru Manyo Granth

Guru Manyo Granth

While more than 75% of the Dasam Granth is wholly contrary to the teachings of the Gurus, there are some compositions which could well be those of Guru Gobind Singh. In the 1930s and 1940s a committee of prominent scholars looked at these and included them in the Sikh Reyat Maryada in 1945. They are in consonance with the teachings of the Guru Granth Sahib and form part of our daily Nit Nem. The authors of the Dasam Granth have borrowed these teachings and placed them in their Dasam Granth. This does not mean that the Dasam Granth as a whole should be considered to be on a par with the Guru Granth Sahib.

In the opening composition of the Guru Granth Sahib, Guru Nanak emphasies that there is only one Creator who is above all notions of human birth. In contrast, a large part of the Dasam Granth is devoted to the exploits of 24 so-called INCARNATIONS of the Hindu God Vishnu. The Guru Granth Sahib stresses the dignity and complete equality of women, while much of the Dasam Granth is devoted to the denigration of women, often in the crudest of language, which brings us back to my initial posting.

Should Sikhs and Sikh organisations stand idly by when crude attempts are made to give equal credence to the teachings of Dasam Granth and the Guru Granth Sahib, thus distorting Sikh teachings and diluting them with Hindu mythology? The Network of Sikh Organisations (NSO) has already stated its opposition to this attack on our teachings. Encouragingly Sikhs in Canada, Malaysia, the USA and the Akhand Kirtani Jatha have also voiced their concerns.

I again appeal to other UK Sikh organisations so far silent, such as the Sikh Council, the Sikh Federation (and its offshoot the Sikh Network), City Sikhs, Ramgharia Council, Sikh Education and Welfare Association (SEWA), the Sikh Missionary Society, Nishkaam Sevak Jatha and others in the UK and abroad to stand alongside us and use their clout to condemn this attack on our religion.

Indarjit (Lord Singh of Wimbledon) Director, Network of Sikh Organisations UK

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