Issue 29 February 1998
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
Is Sikhism suited to the conditions of modern society?
Congratulations to the 13th Southall Sikh Scout
Group who launched on 13 January 1998. And Good luck to the 13th Greenford Sikh
Scout Group who are launching this month. For more details about these groups
or to start a group in your area contact Daljit Singh Tel: 0181 571 3740.
The Sikh Scout groups are an ideal way for young
Sikhs to get together, have fun and serve their community. The groups will also
take part in traditional Scouting activities so that they can become more
independent and adventurous
Further units are due to
launch later this year in Reading and Birmingham.
The S.G.P.C. has recently announced that the
Sikh Calendar on which the Gurpurab dates are based will be re-aligned from the
lunar calendar to the CE or Western Calendar. This means from 1999 the dates of
Gurpurabs will remain on fixed dates each year. The exception to this rule will
be Guru Nanak Dev Ji’s Birth Anniversary which will continue to be celebrated
in Katik (October/November).
This move has been welcomed by many
Sikhs.The lunar calendar causes much confusion and is out of sync. with the
Western Calendar which most of the world uses. This means that every 70 years
all the fixed dates move by 1 day. So Vaisakhi in about 1,000 years will have
moved to May not April! The suggested fixed dates are shown below:
|
Guru |
Birth |
Gurgaddi |
Joti Jot |
|
Guru Nanak Dev Ji |
14 April (1 Vaisakh) |
from parkash |
22 Sept (8 Asu) |
|
Guru Angad Dev Ji |
18 April (5 Vaisakh) |
18 Sep. (4 Asu) |
16 April (3 Vaisakh) |
|
Guru Amar Das Ji |
23 May (9 Jeth) |
16 Apr (3 Vaisakh) |
16 Sep (2 Asu) |
|
Guru Ram Das Ji |
9 Oct (25 Asu) |
16 Sept. (2 Asu) |
16 Sep (2 Asu) |
|
Guru Arjan Dev Ji |
2 May (19 Vaisakh) |
16 Sept. (2 Asu) |
16 June (2 Harh) |
|
Guru Har Gobind Ji |
5 July (21 Harh) |
11 June (28 Jeth) |
19 March (6 Chet) |
|
Guru Har Rai Ji |
31 Jan (19 Magh) |
12/11 Mar* (29 Phagun) |
20 Oct (6 Katik) |
|
Guru Har Krishan Ji |
23 July (8 Sawan) |
20 Oct. (6 Katik) |
16 April (3 Vaisakh) |
|
Guru Tegh Bahadur Ji |
18 April (5 Vaisakh) |
16 Apr (3 Vaisakh) |
24 Nov (11 Maghar) |
|
Guru Gobind Singh Ji |
5 Jan (23 Poh) |
24 Nov (11 Maghar) |
21 Oct. (7 Katik) |
* 11 March in leap years - 12 March in
normal years
Completion of Granth Sahib Ji - 16 Aug (1
Bhadon)
First Parkash Granth Sahib Ji - 1 Sept (17
Bhadon
Gurgaddi Guru Granth Sahib Ji - 20 Oct (6
Katik)
Creation of the Khalsa - 14 April (1
Vaisakhi)
Hola Mohalla - 14 March (1 Chet)
|
This shabad is the last that appears in
the Guru Granth Sahib. it is also read every evening as the last part of the
Rehraas Sahib. Do we really appreciate all that is given
to us? Our lives and everything around us is a Gift of the Great Giver, but
how many times do we boost our Ego when we feel that we have acheived
something? Do we thank Waheguru for our good fortune? Guru Ji says that he is unworthy and it is
by Waheguru’s Grace that he has been blessed with Naam. Let us all remember
the Giver for our lives will only be successful by His grace. Bhupinder Singh |
Do remember that a translation cannot do justice to the words of the Guru. You should, wherever possible, spend time and effort to understand the original words of the Guru.
O
mind, love the Lord, as the lotus loves the water. Tossed about by the waves,
it still blossoms with love. ...O mind, how can you be saved without love?
Guru
Granth Sahib p 59-60 Siri Raag M:1
|
How do you feel about wearing
long hair on your head? Different times from the beginning of civilization;
contemporary places around the world; communities from the same region have
held divergent and convergent opinions on hair. It has been used as a marker
for sexual, social, economic or intellectual status. In Greek mythology, the
gods were distinguished by long hair and a beard, which symbolized their
strength and power. During the times of ancient Greek and Roman
civilizations, a disparity was maintained in hair styles of slaves from the
royal family. Originally the slaves were forced to get rid of their beards as
a sign of their acceptance of servitude. Much later around the
first century A.D., beard was associated with philosophers. Well, how do you
remember Socrates? Yes, with the beard. The link had become so consistent
that a Greek orator Herodes Atticus made an ironic statement in the second
century A.D., about fraudulent philosophers, "I see the beard and the
cloak, but I do not see the philosopher." In the seventh century
A.D., a traveler Yuan Tsang visited India and made an observation that the
king had his hair made into a coil while the populace kept their hair hanging
down. Besides the royal sentiments, significant interpretation has been
linked to the hair in religious background. Jewish Elders forbade the shaving
of the four corners of the face. In Muslims, one of the greatest oaths was to
swear by the beard of the prophet Mohammed. Does the following sound
familiar to you? "Little pig, little
pig, let me come in! Not by the hair of my
chinny chin chin!" This rhyme in a popular
nursery tale is suggestive of the oath upon the beard. A Sikh maintains long
hair and beard. Tidiness in keeping hair is his identity. Active
participation in this world for personal enlightenment and welfare of
humanity is his principle. He also uses suffix "Singh" to his name
meaning "lion". A mane of hair has been the symbol for majesty and
the identification of lion, the beast declared to be the king of the jungle.
The Sikh lives in humility with a majestic dignity and protects honor of the
righteous humble. In other parts of the world, for example in Britain, the
use of bearskin helmet by British Brigade of Guards and in North America, the
plumage by the Dakota Indian chief was made to represent the mane due to its
association with awe. In eastern and central
Asia, the native Buddhist monks maintain clean shaven heads. They believe in
renunciation. However, in the western world, the nineteenth century saw
dishevelled flowing hair of hippies as a mark of protest against the existing
social structure. When you see long hair on
a person, how do you judge him? Do not be prejudiced. Now you know why. Navjot
Kaur Ph.D. Research Associate in Dept. of Biochemistry, University of Wisconsin, USA |
Is Sikhism suited to the conditions of modern
society?
The
principle of "the survival of the fittest", is applicable as much to
religions as to communities or people. Those faiths which cannot meet the
challenge of their time or the new conditions in society are likely to suffer
eclipse. Sikhism however is suited to the needs of modern life. It believes in
the individual and his right to develop his personality to the maximum extent
possible. According to Guru Nanak, every man has power or merit; he is a part
of the divine. He is not a useless weakling, a mere product of the
chain-reaction of Karma. The Sikh is essentially a man of action, with an
overwhelming sense of self-reliance. He should invoke the Guru's Blessing at
every step in his life and ask for His Divine Favour or Grace.
Sikhism
is both modern and rational. It does not foster blind faith. Guru Nanak exposed
the futility of meaningless ritual and formalism. He questioned the
superstitious practices of his time and he brought about a revolution in the
thinking of his people. Sikhism rejects all distinctions of caste and creed. It
stands for the 'Fatherhood of God and the Brotherhood of man'. It believes in a
casteless, egalitarian society which guarantees equal rights to women. At a
time when woman was regarded inferior to man, Guru Nanak placed woman on a high
pedestal: "Why call her inferior, who gives birth to kings?"
An
important aspect of modern society is the belief in democracy. The welfare of
man is best secured by his elected representatives.
This
principle is the guiding rule of the Khalsa, which entrusts all decisions to
elected Five Sikhs.
Sikhism
also believes in the concept of a socialistic pattern society. Man's
responsibility to society lies in taking his contribution to social welfare as
a sacred duty. The gulf between the more fortunate and the less fortunate has
to be bridged. The Guru instituted the Temple of Bread (Langar) to break the
caste system. This is a good example of true democracy in daily life. Sikhism
is thus distinct from other religions and has something new to offer to man.
(late)
Dr Gobind Singh Mansukhani
from
the book Introduction to Sikhism
|
"56 years ago I joined the 15th Ludhiana Sikhs in Loralai,
Baluchistan and at once became embued with the teachings and the life of Guru
Nanak. The Sikh Gurus, the Sikh religion, the Gurdwara, the Granth Sahib
became part of my life. The British and Sikh officers of the Regiment were
convinced that religion was an important factor in the make-up of a good
soldier and we fostered that in every way possible." (An extract from a speech made by Brigadier the Rt.Hon.Sir John Smyth, Bt.VC at a celebration of the 500th Birthday Anniversary of Guru Nanak at Grosvenor House in Park Lane in December, 1969) Sikh soldiers, too, are required to adhere rigidly to Sikh customs and
ceremonies and every effort has been made to preserve them from the contagion
of Hinduism. Sikhs in the Indian Army have been studiously 'nationalised' or
encouraged to regard themselves as a totally distinct and separate nation,
their national pride has been fostered by every available means and the
'Granth Sahib' are saluted by British Officers of Indian Regiments. Handbook for the Indian Army - Sikhs, Major A.G. Barstow, 2/11th Sikh Regiment, 1928 |
|
The
Vow I have taken the vow of life to live for
Him, |
Reflections
and Offerings by Professor Puran Singh
