PEOPLE RESPECT ME BUT DON’T VOTE ME- S.S.MANN

Wednesday, 24 April 2013

PEOPLE RESPECT ME BUT DON’T VOTE ME- S.S.MANN


Mr. Simranjit Singh Mann is an odd man out not only in the Sikh but the whole the lndian politics. Mann who has had long innings in the jails is a principled man. His politics emanate from his faith. He believes cheap tactics are a sin. Surprisingly he is there where he was 15 years ago but at times emits gloomy notes of passism. He complains the people are not supporting him but in the second breath he says that in politics such occasions do come. Mann won landslide victory in 1989, Parliamentary elections from Taran Taran with a record margin over his opponent. ln those elections security deposits of many Akali Dal (Badal) and Congress (l) candidates were forfeited. Mann was not allowed entry in the Parliament because of his insistence on taking of sword inside. He expected that the Sikhs would support him for the principled stand he stood. But in the elections that followed Mann's party was thoroughly routed. Today he has no representative in the Parliament while in the 117 member Punjab Assembly his party the Akali Dal (Amritsar) has only one seat. While we believe that it is his ideology which has repeatedly been rejected by the Punjabis but this Mann is yet to take home the idea. He says that this type of phenomenon takes place in the politics.


ln 1994 the master manoeuvrer of the Sikh politics Jathedar G.S. Tohra spread a net in which the Mann was also caught and the Amritsar Declaration was signed which Tohra later deserted leaving Mann trapped in the web. Today both Tohra and Barnala shirk from the very mention of Amritsar declaration while Mann takes pride in it.


The Mann who does not disown even the militants believes that the Sikhs are not a sovereign power in the lndian system though he himself sticks to the sword and prefers to remain out of the Parliament. What ever his ideology, it appears he is destined to repeat 1989 sometime in the future. This is at least evident from the support he received at his Fill the SYL Canal Morcha'.Today Mann has picked up the thread of Punjab's demands exactly from the point Badal had abandoned it in 1984. lf the Centre did not strengthen Badal's hands, it is quite apparent the next Assembly elections will virtually be contested between two brothers -in-law, Mann and Amrinder of Congress.


 Punjab Monitor in an interview with Mann has tried to probe his mind to find that he is standing where he was 15 years ago and is rather more spirited now despite having been ignored by the Sikh masses earlier. (March 1999) 

Q- You say that you observe the Central code, but are you aware that SGPC under the leadership of Mr. Tohra had altered the colour of Nishan Sahib, the Sikh flag.?
Mann - No, I have no idea of that, I do not pay attention to small things.
Q- Changing of flag, is it a small thing ?
Mann - No. It is important, It is our national flag, but I have not deeply probed the issue.
Q-Today the meaning of entire concept of Sikhism are being changed to make it a ritualistic dominated religion. Does your party has any thing to counter the disinformation campaign launched by some of the sects ?
Mann - Primarily it is the job of SGPC whereas we are a small number; just five members in SGPC. We  do keep questioning.
Q-Today what a few leaders of Sikh's say becomes a code notwithstanding it may be violating the basic tenets of Sikhism. Your comments?
Mann - The Sikhs are lapsing into Brahmanism.
Q - Does your party has any programme to correct it ?
Mann - We our selves are not observing any rituals, that is all.
Q - But who will correct it all ?
Mann - A strong leadership can do it, while we are in a hopeless minority.
Q-For this you can't blame the masses. That shows how popular the leader is ?
Mann - I have tried my best to attract the masses. They respect me a lot. The love me but they don't vote me.
Q-Don't you think that the masses don't  approve your ideology?

Mann - No, there is nothing wrong with the ideology, rather the difference on how to break the shackles of political slavery .
Q-In the early eighties there was a high sense of awareness among the Sikhs to which we perhaps could not give any kind of right direction. Have we not failed here? .
Mann - No we did not have the complete strength to upset the upper card . Because of limitations we did not had generals like, Mountbattens, etc. It was crushed, just like the ones in Czechoslovakia, Hungary.....
Q-We are not referring to the militancy. We are talking about sense of belonging which had emerged among the Sikhs in those days ?
Mann - Yes, but the militancy was the main propellant of the masses and the militancy could not succeed due to reason I have told to you. The peaceful Protest had no importance in those days. Political decisions were taken on the gun point and not decided politically.
Q-So it was crushed pushing the movement back to l0 years 50 years ?
Mann - Yes it happens. There are sometimes gains, sometimes losses. See now we have a mandate. Yet Badal Sahib is not prepared to accept the Anandpur Sahib resolution that the Sikhs are a separate nation. In 1947 we were being offered it all but Master Tara Singh and Baldev Singh refused to accept it. So when there is a ripe movement the leadership does't want and when it is not possible they cry for it.
Q-Don't you now feel that it is the high time we separate our politics from religion ?
Mann - No. we can't do that. See recently there was a debate in the Parliament on the imposition of President's rule in Bihar-which is a Hindu state and you saw the assembly split into two. When it is question of President's rule in the Punjab the whole assembly is united for it. So you can't separate religion from the politics.
Q-What is your opinion about the renegade Sikhs or corrupt people who find their entry to SGPC ? Should something be not done to correct it ?
Mann - SGPC is a democratic institution. The Sikhs were the first people to tread on the republican path. It is not the fault of SGPC' It is our leadership which is responsible for it. We have failed to lay democratic practices in the working. See Nehru was a leader with a vision, he for example tolerated the voice of dissent and it is on these traditions that the Indian democracy is working. We Sikhs were first to start a democratic institution but our leadership has been illiterate which never valued opposition. Our literate and intellectuals are also to be blamed because they did not offer for the service. Thus the blame lies with the leadership not with the institution. The Sikhs lacked a leader of the vision of Nehru or Jinnah. I would praise Nehru for his tolerance of voice of dissent though was restricted for his own community (nation) as he ruthlessly crushed dissent elsewhere for example Nagas, Sikhs etc.
Q-You were last elected as M.P but you did not take oath as you were not allowed to take sword inside. Do you still justify it ?
Mann - As you are aware that the Constitution of India provides that carrying of a sword was a fundamental rights of the Sikhs. You have now seen that how they respect their Constitution when it comes to the right of minorities. Yasar Arafat of Palestine Liberation Organisation was allowed to take inside a loaded pistol and address the parliament. A similar question was asked by a prominent Hindu lawyer. I said."Supposing Khalistan is created and in its Assembly a Hindu is asked to take off his janeo (religious thread) would you then like to go to the Assembly ? The lawyer said he would Sword is not merely a sword, it is our symbol also a symbol of 'sovereignty. See in l97l Bangladash war when Gen. Niazi surrendered, he first laid down his sword and then other arms. Had I laid down the sword then, the Sikhs would have termed me as a traitor of the Panth.
Q-What would be your approach when you are elected for Parliament next time ?
Mann - l have written to Akal Takhat to know whether I did a wrong thing.
Q-supposing if they, don't reply to your query?
Mann - Then it is their weakness. The circumstances will tell what I will do next time, By now the attitude of the Hindu is known to everybody. I will see what is to be done. Though the right thing should have been that I am elected again and again and refused entry in the parliament every time. I wish our electorate is that enlightened. lt is important so that the world knows how we are being discriminated. See the American presidents have been shot dead, in spite of this the Govt. has not banned arms since it is the fundamental right of the Americans.
Q-About the Tercentenary celebration. What do you feel how it should be ?
Mann - I do not believe in constructing monuments and taking out processions. Guru sahib has created Khalsa to rule."Raj bina nahin dharam chalen hai." (A religion can't survive without a State) Guru ji had said. So you can't fix some goal other than how to gain sovereignty. 
Q- What do you mean by sovereignty? (Mann parried the answer)
Q- How do you celebrate the occasion then?
Mann - We have asked the leaders to adopt one programme at least. If you are not prepared for the heavy dose, something minimum  should be adopted. The 1973 Anandpur Resolution, Sikhs are a separate nation, 1986 resolution for the sovereignty, the 1994 Amritsar resolution.
Q-What is Moga conference resolution, Badal Sahib often refers to?
Mann - Akali Dal was launched to work for the preservation of the separate identity of the Sikhs, But in the Moga conference Badal sahib is talking about Punjabiat and has sidelined the Sikh cause.
Q- Coming to Udham Singh Nagar- Have you Akalis not befooled Punjabis to divert their attention from the real issues of Punjab?
Mann - We have agitated for the protection of interest of our Punjabis who would have otherwise been uprooted. There is the land ceiling in the Uttranchal state to be formed with the limit of only two and half acres while our brethren have farms of 100 acres or more, I am still hopeful that the Govt. will not ignore our opposition and not ruin the Punjabis there.
Q- Who of the two Jathedars of the Akal Takhat do you accept ?
Mann - We do not accept Giani Puran Singh as Jathedar though we have a high regards for him. He has been appointed by Badal and other concerned parties and institutions were not consulted. He can't be true Jathedar of the entire Panth.
Q- Don't you consider that SGPC alone is the representative body of the Sikhs.
Mann - Yes, SGPC is the parliament of the Sikhs but in the appointment of Akal Takhat  Jathedar other institutions and parties are also consulted.
Q- Don't you feel that Bhai Ranjit Singh was rather over aggressive (Mann parried the querry).
Q- Do you justify summons to Baljindef Singh Hamdard editor Daily Ajit ?
Mann - the Akal Takhat Jathedar can seek the explanation of any Sikh. Summoning does not mean that one is definitely going to be punished.
Q-So you don't approve Tohra's removal?
Mann - Yes they should have waited at least till April 15.
Q- Would you yourself not go to Nirankaris and Radha Soamis to seek their votes ?
Mann - There is a Hukamnama (edict) against the Nirankaris.(About Radha Soamis- Mann parried our reference)
Q- Which of the two do you consider better -the Congress rule or the Badal's rule.
Mann - I don't find much difference between Badal or Congress.
Q- Would you not give credit to Badal that there are lass false encounters ?
Mann - There were few in the rule of Bhathal as well. Badal's regime has also liquidated Sikhs. For example Kashmir Singh Pandori was killed by the Badals police. Our youth is rotting in jails. See the TADA detenue are more than 1000 and nothing has been done for them Pensions to the aged are not being released. The conductors do not allow free travel to the elderly ladies. Badal Govt. has given a crushing blow in increasing the octroi Rates of electricity have been increased. Our education is utterly ignored, thus the precious careers of children are being spoiled.
Q- Would you like to say something about Kashmir problem?
Mann - Kashmiris are being massacred. It needs to be stopped immediately and the plebiscite promised by the Indian Govt. should be conducted asking the people's choice.
Q- Should there also be plebiscite in Pak occupied Kashmir as well ?
Mann - Yes, there should be if the Kashmiris demand it. I want to tell you this Govt. is very cruel. Mr. Jagmohan the ex-Governor has written in his book that had Mann not marched on to Kashmir he would have settled the problem. That shows he had plans for the massacre of the Kashmiris.
(Then in between two aides of Mr. Mann intervened that we must also highlight the Bhaiya (migrant labourers from UP and Bihar) issue and we accordingly asked what was the problem involved ?)
Mann - Both the BJP and Congress have very dangerous plans for the Punjab and they are bent upon destroying it…Z 

Continue Reading | comments (1)

The Vaisakhi Tercentenary (1999) passes unsung-uncelebrated



The Vaisakhi Tercentenary (1999) passes unsung-uncelebrated

 It is an age old custom among all the civilizations of this universe that whenever they celebrate any particular a historic occasion they recreate the same incidence in some kind of act or drama. On the day of Diwali when lord Rama returned to Ayodhia people lighted the lamps to welcome him. Celebrating Diwali we also light lamps . On the day of Dussehra  Ravana was killed. We celebrate Dussehra by burning the effigy of Ravana. Prahlad escaped fire on the day of Holi and we throw water to extinguish fire. We observe Muharram to commemorate the martyrdom of Ali Hussain and take out the mourning processions chests are beaten. On the day of ld-ul-Zuha, Prophet lbrahim sacrificed his son. We sacrifice goals, sheep and other animals . We celebrate Christmas and recreate the deed of St. Nicholas (Santa Claus) and distribute gift and do lighting. On the day of Vaisakhi 300 years ago, Guru Gobind Singh baptized the Sikhs with a double-edged sword and gave 'Amrit' to liberate them  from the  cycle of births and deaths and freed the Sikhs from the clutches of 'masands'. He exhorted them to rebel against tyranny oppression and discriminatory social and political codes which did not allow downtrodden 'shudra' and 'achhut' to keep arms,  ride on horses and wear good clothes. And liberated them from the middle men and declared that Khalsa was directly linked to God, no middleman on masand. ( lnterpretation of Khalsa as 'Khals' i.e. pure is erroneous )
Obviously celebrating and glorifying Vaisakhi in some grand way the Sikhs were required to go mass baptisation and recreate the incidence. Though a mammoth gathering at Anadpur did take place but sadly the ideal those who volunteered were in thousands only that too from the segment which is already in the fold of Khalsa. Nothing was done to bring back those leaders of the faith those Khatris, Aroras, Brahmins, Mohiyals, Ramdasis, Sindhis etc as also the families which deserted Guru in 1984 under threat and coercion.  On the contrary celebrating Tricentanary of Vaisakhi a lot of rituals were observed which the Guru had particularly prohibited. Both the Government and the SGPC did not encourage baptism as it displeased Badal's ruling partners. The BJP (and Congress also) unfortunately believe that a baptized Sikh comes to possess secessionist ideology). One felt that there was thus a need to remove misconception and ill will from their minds through persuasion.
However for Badal it was an occasion to demonstrate his strength and he humbled the 'Congress's Rally Culture’. We saw kesri of 'Hindu renunciation (sanyas) white and colour of Brahminism everywhere. ALAS!!!! THE  BLUE OF GURU WAS MISSING.  lt was thus a melodrama of the modern masands to which the unsuspecting and innocent Sikhs have responded  in large numbers of coarse. BUT THE INCIDENCE OF 1699 COULD NOT BE RECREATED. The Vaisakhi thus remained cold. Neither are we hopeful that the tercentenary' year will pass like 1699 or 1799 when the Khalsa was vibrant. Unfortunately it was neither eventless unlike 1899. …Z
Continue Reading | comments

THE IDEAL SIKH DRESS

Tuesday, 23 April 2013



THE IDEAL SIKH DRESS

by B.S.Goraya
  • ·       White is not essentially a Sikh dress colour
  • ·       What did the Gurus themselves wore ?
  • ·       Rahitmaryada-the Sikh Code of Conduct
  • ·       Is compulsion of Five Ks not ritualism?
  • ·        Can Pent-Shirt can be ideal Sikh dress?

  • ·       ls Granthi's Kameez Pyzama O.K?
  • ·       Turban or the Sikh headgear
  • ·       To hell with a Sikh with a cap on his head
  • ·       Politics of Helmet
  • ·       Helmet for Women

Notwithstanding that the Sikhism is the youngest religion of the world. Yet it is shrouded by several controversies. The reason being that the last in order or the Tenth Guru  when accomplished the formation process in 1699 AD, shortly there after Sikhism was banned by the State as it feared rebellion from the Sikhs. The extent of Sikh persecution was such that the years roughly from I 715 AD to I 760 AD there was prize fixed on the Sikh head. Obviously the Sikhs went underground. As a result of continuous ban on the ideal practices (which existed during the Guru-period) could not be maintained. And people (Udasi sadhus) who were merely sympathisers of Sikhism became its priests when they saw the Sikh temples which were lying vacant, thus occupied and commenced missionary activities with the little knowledge of the faith . As a result of which several Sikh practices do not match with the concepts of Gurbani .There are people who disputes some of the basic tenets like the present Guru of the Sikhs, the ideal food, ideal dress validity of Akhand Path and the concept of the state, surprisingly these controversies exist in spite of presence of Gurbani which has repeatedly clarified all these issues. In the last issues we have carried articles clarifying some of the concepts.
On the close of third century of Khalsa Panth there are about three centuries of Sikh 'deras' or 'seats' existing. Interestingly each of the dera or seat has its own code of conduct . Many of the so called 'saints' are illiterate and some of the other is have not read the whole of Guru Granth, even once. While there is no love last between the seats, some of them have recently joined hands to form a union like that of workers, clerks. They have one factor common among them all i.e. Saints wear and prescribe white clothes while many of them have done away with the essential five Ks. You ask them why do they prescribe white dress. Their explanation is as absurd as their dress- "white brings peace."
Let us now examine whether really the Gurus had prescribed any special dress for the Sikhs. Can the faith prescribe any dress ? Aim of all the founders of the religions has been salvation of man through his union with the God almighty. Nanak,s God was "Niranjan 'the formless which became 'sargun' are thus through his creations, All forms in the universe nothing but 'Akalpurkha' himself. All the 'Jiva, the living beings are He Himself but they are possessed by the 'haumein' a singly term for 'kama krodha, lobh, moha and ahankar' - i,e. sex. anger, greed, attachment and ego. The element of 'haumein' is essential as the God pursues this drama through this tool. Nanak tells the Sikhs to minimize their  'haumein' so that Akalpurkha is realised right inside the person himself. Cultivation of love with the creator becomes obvious. Guru's path is simple and he condemns all sorts of shows or rituals in the path of spiritualism. Thus renouncement of world, keeping 'mala', the rosary, wearing 'bhagwa', the saffron clothes, nudity,  penances, 'mundan'  the shaving of hair, idolatry, worship of graves, mechanical recitation of Gurbani etc. are forbidden. Gurus condemns wearing of 'bhagva' cloths by some religious people in severest of terms. It is thus quite obvious that the Guru, neither has  prescribed any particular colour for the garment  nor a specific garment for the Sikhs.
What did the Gurus themselves wore ?
 A religious person truly pursuing the path of God becomes somewhat careless about his dress. We wear good cloths to impress others. Whereas a religious person has to please the God not His men and creations. According to this convention the Sikh Gurus might have worn the simplest of clothes. But it is not true either. Because historical scriptures tell us that they did not necessarily always wore poor clothes. 'This is some what strange but we must remember that the Gurus were propounding a religion which prohibited renunciation. They said the world is a drama enacted by God Himsell' through the tool of' 'haumen'. A Sikh is thus to live his life and synchronise with the drama . ln this cosmic drama a Sikh is to perform the role of a hero rather than a villain . He is thus not supposed to be a saint alone. He has to be a sant sipahi' the saint soldier, the active man. Thus a teacher who advises participation in the process would not dress up himself Iike the hermits or those who renounce domestic life.
Also the Gurus were missionary of the faith and the physical appearance ol' any missionary cannot be distracting or dispelling. There are however historical evidences that at times Gurus did unusual acts just to attract attention of thc people. Bhai Gurdas a contemporary of Third Nanak writes that Guru Nanak wore e garland of bones once at Kurukshetra  on the occasion of solar eclipse, Guru also  did an unusual act and ignited hearth  the 'chulha'. Brahmins code prohibits cooking of any food during the solar eclipse period rushed to Nanak when they found dense smoke . Guru thus created a large audience to hear him  and thus passed on his message.
While at Haridwar, when the Brahmins were throwing water eastwards to Sun(a ritual). Guru started throwing water westwards to his farms at Kartarpur and ultimarety, convinced Brahmins of the futility of the ritual .
Historical references are available that the Gurus wore royal clothes . The Gurus from VI Nanak even wore crown the 'Kalgi, of the emperors. In those days. the Muslim kings and royalty wore gowns and impressive turbans . The Hindus generally did not cut hair (See Al Biruni Kital ul Hind) Guru Nanak's 'chola' the gown is preserved at Dera Baba Nanak, garments of Tenth Nanak are preserved at places in Malwa. While the colour of the old clothes preserved has since faded away but the are not surely white . Legends how, ever tell us that these preserved garments were of any colour from green to golden blue to red . India Office Library, London has a manuscript 'Janamsakhi' which contains about 57 colour paintings of Guru Nanak . The manuscript was written in 1733 AD i .e after 25 years of the death of Guru Gobind Singh when the memories of the Gurus were still a fresh . The paintings though do not tally with the description constructed from the Gurbani of the Guru himself 'all the paintings the Guru is invariably shown as bearing 'tilak', the forehead mark wearing a'Janeo' and a rosary in hand . However. we can have some rough hint from the paintings as the views of people on what the Gurus wore . In about 46 paintings related to the Guru the is shown in yellow 'chola' while the colour of printed pyzama varies. Guru Nanak is shown invariably wearing a red cap ' (This is historically incorrect-as there are clear evidences available that the Guru did not cut his hair-See Puniab Monitor- April 98 issue) . In the Mughal paintings also the emperors are depicted wearing yellow or golden coloured gowns with pyzamas tight at bottom . ln the London 'Janamsakhi' only at two places Guru is shown as wearing white coloured gown at one or two places he is in light blue or deep black clothes.'
The Sikh historical books also witness to it that the Gurus were not particularly fond of any particular colour . Opposed to hermitage (sanyas) obviously the Gurus who were against 'bhagva the saffron wearing and  cannot themselves prefer any particular colour . (See Guru Granth pages 16, 71 140, 2I3, 225, 230, 358, 372, 411, 467, 648, 751, 832, 842, 856, 1052, 1176, 119l & 1245 )
Rahitmaryada-the Sikh Code of Conduct
After the demise of Tenth Guru-- in the crises years i.e l7l5 to 1760 AD when the Sikhs felt that the meaning of faith were being changed the scholars amongst them took to writing of Sikh code of conduct. Piara Singh Padham, a noted Sikh historian has enlisted some 37 versions of the Codes of conduct. Interestingly, every author attributes these codes to Guru Gobind Singh . Only a few of these codes suggest on the Sikh dress other than the essential five Ks.
However, the one written by one of the panj pyaras Bhai Daya Singh (Sobti) has a regulation on the dress as well. But this again is meant for the Akalis (Nihangs) where he writes that their dress has to be either blue or yellow . The codes are particularly clear that Sikh should not go naked . It may also be noted that the women folks in those days wore either 'choli- lehnga' or 'Sari-blouse'. It needs to be noted that the 'salwar-kameej' is basically a Muslim dress which might have originated in the Afghanistan/ Peshawar area.
 Interestingly one of the 'Rahitnama' or code which was scribed in the middle of eighteenth century has a prescription for the new entrant's dress as well and he recommends white kurta-pyzama ' This particular code namely 'Permsumarg' is being followed by the Namdhari sect i.e the Kukas.' The Kukas however disown this code when the writer of 'Parmsumarg' gives his advice on meat eating .
 As there were conflicting views of the different codes, the Shiromani Gurdwara Parbandhak Committee has since drawn a Code of Conduct which is considered acceptable to most of the sects of Sikhism ' This code which was passed by the SGPC on Oct. 12, 1936 has obviously not prescribed any dress or colour for the Sikh dress . Though it has commanded that Five Ks are essential for a Sikh.
Is compulsion of Five Ks not ritualism?
Wearing of Five Ks namelY Kes (hair) , Kanga (comb), Kirpan (sword), Karha- (a steel bangle), and Kachhehra- (underwear) for any amritdhari Sikh is essential . lf we examine them in the light of gurbani some of the symbols appear ritualistic. 'Kes', the hair grow on body within the will of God and a Sikh is supposed to bow before His will. Comb is necessary for the upkeep of hair while 'kachhehra', the under-pents were essential in those days (about 300 years ago) when the people would be careless about what they wore and often their genitals were exposed, which the Guru thought provoked sex and thus the Sikhs were strictly commanded to wear kachhehra with tight bottoms.
Later Mughals had issued 'firmans' the promulgation directing public that they should shear their hair and the Hindus especially the shudra were forbidden to carry arms and ride horses' The Guru commanded his Sikhs (even the erstwhile shudra) to keep horses and carry arms . A small sword with a blade of about 9 inches was made compulsory for the Sikhs which they were required to wear day and night. Karha, the steel bangle was a symbolic 'gana' which was otherwise of cotton thread. While gold, silver and copper were believed to be the metals of the high castes and Brahinism had assigned iron as the metal of shudra the Guru while bestowing humility to his Sikhs made the iron kara or bangle necessary for every Sikh. Also it was a promise to Guru that the hand will not do any immoral and unjust deed . Some one may consider today a karha as superfluous  or a ritualistic but it is strange that in India even many non-sikhs are wearing it. No Sikh can defy the commandments of the Guru who wished that the Sikhs wear all the Five Ks. which also meant identity for the Sikhs and the Guru wished that his Sikhs should be identifiable from distance .  Guru passed on the Guruship on the collective body of the Khalsa whose future generations can increase or decrease the use of any particular thing-but only the collective body of it accordance with the basic tenets of Nanak's faith. which means that the Sikh will be perpetually in conflict with the evil . The five Ks are in the first place not useless and second they are a mark of identity of a Sikh and the part of  an organisation. Guru's command on the Five Ks thus did not mean ritualism. The five Ks are both meaningful and action 'oriented. Keeping in view those turbulent times who can say that sword was a useless thing , It is even relevant today, especially when you are travelling . Moreover how can we us humble beings, interpret the great Guru who sacrificed his every thing for the Panth. These symbols which some people today consider ritualistic have in fac't served the Panth or else it would have absorbed in the Hinduism long back . Kabir Sahib also gave birth to a very vibrant faith which has today disappeared from the land (UP) of its founder even .
Thus if Tenth Nanak had not sanctioned these identity, symbols, Nanak's ideology would have remained confined to the library books only' . It is for this reason that the opponents of Sikhism first attack the Five ks notwithstanding the fact that the growing of Iong hair is compulsory according to Vedas and Puranas . It is for the identity, of these -symbols that this small group ' of Sikhs is today known to every kid in the world .
Does wearing of Pent-Shirt, coat and tie violate the Sikh code ?
In the Sikh code commands wearing of 'the Five Ks which are essential rest of the garment depend upon the choice of the Sikhs in accordance with their respective weather and circumstances . But a Sikh is prohibited from wearing of such cloths which provoked 'haunmen' i .e sex, anger, greed and pride . Since the Guru said that the world is a drama in which a Sikh should participate and take the role of 'a hero, he should not be poorly or badly, dressed neither should he be appear  in such a manner which provoke haumen.
The Gurus wore royal dress of those days.
Today pent shirt or coat is the royal or the best dress of the day and it also covers the body and is thus may be acceptable as an ideal dress . Similarly, 'salwar kameej' is an ideal dress for the Sikh women and is rather better than 'lehnga-choli' . The Sikh women have therefore, rightly switched over to 'salwar kameez' in the past 300 years. Because it doesn’t fully cover the body the 'sari' cannot be the ideal dress for the Sikh lady as it leaves a major part of the body naked and rightly the Sikh ladies have rejected it. Accordingly, a question arises whether wearing of pents, and T-shirts by girls is in accordance with the Sikh code ? People who have ,specialised in fashion, explain that if a woman dresses up herself like a man she will provoke sex and if a boy wears the garments of a girls he would attract attention of the opposite sex . It is for this simple reason that fashionable boys and girls wear costume of the opposite sex . Pent- shirt we know is the garment of males and if worn by the female would provoke sex and would thus automatically fall within the category of the prohibited dresses. But supposing if in ladies every body starts wearing pent-shirt then the dress does fall in the prohibited zone. Remember the underlying principle is that your dress should not be egoistic telling that you are rare and special. An ideal Sikh in humility would not like to be noticed.
 ls Granthi's Kameez Pyzama O.K ?
 Most of the 'bhais' and 'granthis' wear Kameez Pyzama. Many people have thus developed a wrong notions that this is the approved dress for a Sikh. In fact the granthis feel comfortable in this dress as they have to sit on the floor for hours together which is not possible with the tight pents . However, if some granthi wears pent shirt it would quite simply be acceptable provided he has all the five Ks intact .
Turban or the Sikh headgear :-
The Sikh code prescribes that Sikhs must wear a turban on the head. Turban is the basic Sikh dress. No Sikh without turban. Minimum length of the turban is also prescribed . Turban has to be at least 5 yards long. keski  or a patka which is to be worn while at home during privacy has to be at least two and half yards long . Delhi Gurudwaras are themselves violating the code as the siropas they bestow on the Sikhs is less than 2 yards and many Delhites are using them as headgear in violation of the code and they  look quite awkward with their ear naked and hair partially covered . Many city boys including aged Sikhs wear handkerchiefs or a rumal on the head and even go out in public in such infant head gear in which again ears remain naked. This conduct is not approvable.
Hell to a Sikh with a cap on his head
One of the Rehatnama (of Bhai Prahlad Singh) says ‘Hoe Sikh sir topi dharey;  Sat janam kushti hoe mare. No other costume is as seriously prohibited as the cap . We find very severe condemnation terms for the Sikhs who support a cap on the head . All the earlier codes do it with one voice . ' Opponents of Sikhism have been providing leverage to such Sikhs who supported a cap . Some Jalandhar and Chandigarh newspapers and Jalandhar TV tried their utmost to popularise cap among the Sikhs . Sometimes back a letter to the editor was also published in these columns wherein it was alleged that a Govt. agency had distributed caps in the villages during Beant Singh's regime. Some of the ladies also wear turbans in a special way . For examples the Sikh ladies of Akhand Kirtani Jatha . Their style of turban called 'keski' is quite distinct from the 'turban . For the Sikhs it would perhaps better if this style is popularized.
Politics of Helmet
BABA BALBIR SINGH SEECHEWAL; HE IS A FAMOUS
UDASI SADHU IN SIKHS. REMEMBER BHAGWA THE
SAFFRON COLOUR OF RENOUNCIATION (SANYAS)
IS CONDEMNED IN SIKHISM. (This photo was not
published in the orginal magazine)
For the riders of the two-wheelers helmet had been made compulsory almost in the whole of world. It was made compulsory first in the European and American countries . The Sikhs who used two-wheelers felt aggrieved and they took up  the issue in the courts of law claiming they wore turban which also meant safety and secondly it was their religious symbol , Courts in Canada England and USA ruled in favour of the Sikhs and they were granted exemption.The Sikhs were obviously exempted from wearing helmets in their homeland . State after state was making helmets compulsory with simultaneous exemption for the Sikhs . In Punjab also, the Congress Government of Beant Singh and Harcharan Singh Brar attempted to make the helmet compulsory but withdrawn the move from opposition surprisingly not from the Sikhs but from Hindus. Strange phenomenon, is it not? Helmet compulsion was withdrawn when the Sikh boys started wearing turbans. Come the Akali Government of Badal and they also made helmet compulsory in Punjab. Hue and cry began to be raised interestingly not by the Sikhs but by the Hindus of Punjab. The reason was not so simple . It were not the Hindu riders who were affected . When the helmets were made compulsory  some Sikh boys who had shorn their hair, started wearing turbans . They made appeals to Badal through their supporters but it was of no avail . Jalandhar and Chandigarh based papers raised a hue and cry against the new regulation on helmet . Cautious Sikhs are aware that the Congress Govts. have all along pursued the policy of absorption of the Sikhs in the Hinduism . The Congress felt that their move was being shelved . Ultimately the Congress supporters moved the Supreme Court and obtained stay' on the implementation of Helmet . Like in the case of the River Waters of Punjab the Court came to their rescue when all other means were , exhausted.
Helmet for Women
The Delhi Government was the first to impose compulsory wearing of helmet by the pillion riders of the two-wheelers . The Sikh ladies felt aggrieved . After Some , days the Delhi BJP declared that the Sikh ladies are being exempted from the new regulation . The consequences were alarming for the Hindus again . Cleanshaven Sikhs started wearing turbans to get exemption for their ladies too . It was not again in the 'national' interest of the 'secular nation'. It was then announced that no exemption has been given to the Sikh ladies . Then came the elections in Delhi, BJP's vote seekers from the Sikh population were shown doors. BJP announced that once it came to power would exempt the Sikh ladies from helmet. But one can't befool others all the time . The Sikhs also rejected BJP. One Akali leader of Delhi Mr. Mela Singh . member DSGMC said the BJP can afford their electoral defeat but it cannot tolerate fence sitting Sikhs returning back to their faith as the exemption the cleanshaven Sikhs had started wearing turbans. Thus, there are two aspect of helmet regulation. For Punjab it different and for areas other than Punjab it different . The Sikhs can get exemption foreign countries but not in their homeland where the issue comes in conflict with the rulers ‘absorption’ policy…Z

Continue Reading | comments (4)

VADH BACHEY

What's New?

Issue 8

Issue xix

 

Punjab Monitor