Eternal Voice

Vol.1 No.3 August-October, 2008 Rs.100/$10/£5 A Quarterly Magazine of Universal Brotherhood

Eternal Voice
How to become Divine?

Significance of Sangat

Vol. 1
No. 3
Bhai Kanhaiya

A Baru Sahib Publication

Sikh Architecture

August - October, 2008

Vich Duniaa Sev Kamaaiye Ta Dargeh Baisan Paaiye

(In the midst of this world, perform selfless service and you shall be
given a place of honor in the Court of the Lord)

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Eternal Voice Aug - Oct, 2008

2 3
 Contents

Sri Guru Granth Sahib Page 10

Feedback 6
..............................................................
How to become Divine? 8
.............................................................. The Battle of Saragarhi Page 54
To forgive is Divine - A true life story 9
..............................................................
Sri Guru Granth Sahib 10
..............................................................
Significance of Sangat 16
..............................................................
Business Association of Sikh Entrepreneurs Bhai Kanhaiya - Epitome of Selfless Sewa 20
..............................................................
Magic of Mool Mantra 24
..............................................................
Truly Blessed - A short story 30
..............................................................
Sindhis' unflinching faith in Guru Granth Sahib 30
..............................................................
"The Sikh vision should be recognized as serving God through serving Whither Spiritual Education? 32
..............................................................
humanity, via well thought out business enterprises that are ethically Building your home - A short story 36
..............................................................
Accepting God's Will 36
..............................................................
and professionally run, which are based on strict guidance from pure
A..............................................................
New Lease of Life through Naturopathy 40
Gurbani principles in each thought, action and endeavor, without Kaur’s Conscious Kitchen 42
..............................................................
Zafarnama - The letter of victory 48
..............................................................
hidden agendas, prejudices, personal ego or selfish motives."
T..............................................................
he Lord's Umbrella - A true life story 53
T..............................................................
he Battle of Saragarhi 54
Bliss to the beating of the drum 60
..............................................................
Bhai Vir Singh - A Literary Giant 64
.............................................................. Zafarnama Page 48
Website: www.sikhbase.org Little one's miracle 68
..............................................................
akaladvertising@yahoo.com

Sikh Architecture 70
..............................................................
Bhutan - The land of mystifying monastries 74
..............................................................

BASE - Business Association of Sikh Entrepreneurs Subaltern's Voice in Guru Granth Sahib 78
..............................................................
33095 Bainbridge Road, Cleveland, Ohio 44139 • Ph.: (440) 914-3001, Fax: (440) 248-1513 The Rare Thailand Parrot Flower 80
..............................................................
Email: info@sikhbase.org Baru News
..............................................................
Aug - Oct, 2008
5
 Feedback
Keep up the good work!
Indranil Banerjee, Mumbai
The second issue of Eternal Voice was a much improved one. Keep up the
good work in the subsequent issues. A very difficult and complex topic
on the cover story; Man - Ego = God, has been so easily explained like a
Mathematical equation. In a world driven by materialistic pleasures,
Eternal Voice reaches out to the seekers of Truth. I feel privileged to have
subscribed for life this wonderful magazine.
India Product
and there should be enough suspense for Sikhs to know ultimately the
Truth. Kuldeep Singh, USA, Electronic Engineer's article The Magic
of Amrit could have been titled something like Sikh Faith/Growth of
Faith/Wonders of Faith/Faith Promotes Success/Successful Life/
Growth of Will Power/Faith brings Strength/Great Strength. My point
Portfolio
is that those who have allergy to Amrit/Sikh disciplines should also be
motivated to read such important articles, which are especially written
for them and break their old concepts.

Torch bearer Sikhi is shining! Thermal Management Service & Maintenance Ride 'n' Drive Vehicle Electronics
Inderjeet Kaur, Delhi
In Guru Granth Sahib, there are tons and tons of
Have your say Jaspal Singh, Andheri East, Mumbai
Compressors Brakes Shock Absorbers Fuel Handling
Great work! Well done. Can we have Eternal Voice every
messages as to how God cares for one and all.
But we have proved to be great misers in not sharing
Get your candid/critical month because it is too much to wait for 3 months for Evaporators Filters Clutches Sensors
such a wonderful effort? Sikhi is shining! The article
that with the masses at large even in milligrams.
Thus humanity is detached from God and we are all
comments published. on tours and travel is interesting. Could you add a Lubricants Half Shafts
page or two on sports also?
suffering morally as well. Eternal Voice, an eye opener, Mail your feedback at:
seems to be the answer. Finer things of life!
ev@barusahib.org

The Delphi Consumer / Retail logo is a registered trademark of Delphi Corporation

Fabulous Magazine!
Avtar Singh, Surrey, BC, Canada
I would like to congratulate you for the fabulous issue you put together
each quarter. I love the layout of the magazine and the articles too are
really informative and interesting. These writings will create a new
literary wave in the Sikh Sangat around the world. Keep it up!
Sadresh Singh, Chandigarh
Baba Ji's Twelve Pearls - a bit too many. 3 to 5
Pearls would suffice thus, using one page. One page
gets saved, which could be used on the lives of our honorable saints or
Articles from Baru Sahib's students etc. Eternal Voice caters to the taste of
finer things of life.

The right way
Paramjeet Singh Kohli, Dehradun (Uttrakhand)
We always believe in our intelligence and power to do everything even
when we are failing and breaking up physically, mentally, financially…….
Either we don't know about God or we are not made aware about
His mighty grace or we don't trust Him. To inculcate faith, there are
some case studies in Guru Granth Sahib, which we don't share.
Eternal Voice can go a long way in providing the lead.
Variation and Innovation!
Sunny Arora, Amravati (Maharashtra)
Kudos to Eternal Voice for another brilliant issue! The cover of May
issue looks really stunning. It was surprising to see such varied, innovative
and detailed features from God to Stress-free-living; from Aarti to
Living in Eternal Bliss; from Amrit to Sheikh Farid; from Phulkari to
History of Education and so on and so forth. Hope you will continue to
provide more useful and informative features in the future issues.
Valuable suggestions
Amarjit Singh, Gurgaon
Eternal Voice needs lots of care. Titles/captions should attract
attention/urge even in those Sikhs, who are now Sikhs by name only
Eternal Voice
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Laudable effort!
Gurdyal Singh, Faridabad, Haryana
Wonderful! Difficult to express the laudable
effort. From Religion and Spirituality to Social
Welfare; from Education to Travels; from Fine
Arts to History - all in one. The short-stories'
page was excellent. Rendezvous with a Accumulator Evaporator Fuel Pumps Heatercore Blower Motor Fan
Legend would have been more shining if given
with a photograph of Satnam Singh Hitkari.
At least we would have been able to salute S.S. Hitkari (1919-2008)
the great man, whose life did not go
in vain. Such men are referred to as:
Gurmukh janam sawaar dargeh chaleya, sachi dargeh jaye
sachaa pirh maleya. Accolades are recognitions of excellence of
Eternal Voice, which offers everything one needs for the food of the soul.
Peep into the realm of spiritual bliss
Rajinder Singh Chadha, Gorakhpur, U.P.
Stunning...Surprising...Amazed to go through the two issues of Delphi Automotive Systems Private Limited - Delphi Product & Service Solutions
Eternal Voice. Hats off to the writers, because it is they, who give shape to Plot No. 240, Udyog Vihar, Phase - 1, Gurgaon - 122016, Haryana, India
our lives with their words. Man - Ego=God provided actual peep into the Tel: (91) 124-2439 600 Fax: (91) 124-2439 618
realm of spiritual bliss. More such inspiring material in future issues
will help inspire and enlighten the readers.
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 MAN
- E G O
=
How to become Divine?
A ccording to the holy Sikh scripture Guru Granth Sahib:
The simplest equation of spirituality is: Man - ego = God.
Sikhism is not just another ism or a religion but is the simplest
spiritual way of life for the entire mankind to follow, as
enunciated by Guru Nanak and his holy successors. The Divine
wisdom of the Sikh Gurus is incorporated in the form of holy
hymns in the Divine scripture, known as Guru Granth Sahib, the
Eternal Guru of the universe.
It is clearly defined in Guru Granth Sahib as to how this universe
was created and demolished many a time:
Saache te pavnaa bha-i-aa pawanai te jal hoe
Jal te tribhawan saajiaa ghat-ghat jot samoe (19)
(Air came into existence from the Divine. Then air created
water, which in turn created the whole universe, where the
Divine light is pervading.)
It is further narrated in Sukhmani Sahib that the universe was
created and destroyed several times:
Ka-ee baar pasrio paasaar. Sadaa Sadaa ik ekankaar (276)
(Many times has the universal expanse recurred. Ever and
ever, the Unique Lord remains the same.)
Eternal Voice
8 9
By Baba Iqbal Singh
In fact, Guru Nanak says:
Houmai wich jag upjai purkhaa naam visarai dukh paaee.
Gurmukh hovai su giaan tatt beechaarai houmai shabad jalaaeae (946)
(O man, through ego the world comes into being.
By forgetting the Name, it suffers pain and perishes.
The one, who becomes Gurmukh contemplates the essence
of spiritual wisdom; through Shabad he burns his ego.)
The universe was created under the influence of ego and the
human being forgot the Divine. This led to all his miseries (hell).
A divine person sheds his ego by perceiving or imbibing divine
wisdom with meditation on the Divine Name and merges his
self with God.
Water created the earth, where many species of plant kingdom
and animal kingdom came into being. In the process of
evolution the human being came into existence with the sole aim
of merging his self with the divine:
Bhaee paraapat maanukh dehureeaa. Gobind milan kee ih teree bareeaa. (12)
(This human form has come into your possession. It is your
opportunity to realize the One, who sustains the Universe.)
There are two forces working in the universe. One is positive
force, called the divine and the other is negative force called ego.
Let us take the example of the human being, who is considered
to be the most superior amongst all the species. Every cell of his
body has positive force (divine) and negative force (ego).
He, who completely eradicates his ego attains salvation in this very
life. Salvation means to become divine (God). Guru Sahib ordains:
O man! Shed your ego completely to become Divine (God):
Jeevan mukat so aakheeai mar jeevai mareeaa (449)
(He, who effaces his ownself and is dead in life, is said to
have been emancipated while alive.)
Dubidhaa chhod bhae nirankaaree (685)
(Forsaking duality, one becomes the worshipper of the One
Formless Lord.)
As stated above, a very simple equation of spirituality is:
Man - ego = God
All the worldly thoughts, figures or pictures, negative emotions
and instincts are egoistic.
All the worldly intellectuals as well as fools are egoistic because
they do not know the way of treading the Divine path to achieve
salvation:
Hao wich moorakh hao wich siaanaa (466)
(In pride he is foolish and in pride he is wise.)
All forms, which are created and with the passage of time
destroyed, are not considered to be true reality. Similarly, this
universe is also not an everlasting reality. Gurbani reminds us
that this universe is false and will not stay forever:
Jag rachnaa sabh jhooth hai jaan lehu re meet (1428)
(O my friend, know this that totally false is the structure of
the world.)
Gurbani further stresses:
Ih jag dhooe kaa pahaar. Tai saachaa maaniaa kih bichaar (1187)
(This world is a mountain of smoke. By what reasoning
have you deemed it to the real?)
Every religion of the world has accepted that there are two ways
in this Universe. One is leading to heaven and the other to hell.
Heaven is considered as salvation of man. The concept of heaven or
salvation is visualized differently in different religions.
But according to the holy Guru Granth Sahib, the attainment of
heaven or salvation is the merger of the human being with the Divine
(God) by shedding his ego completely in this very life on earth.
To forgive is divine By Maj Gen RS Chhatwal (Retd)
Jahan lobh teh kaal hai jahan khima teh aap (1372)
(Where there is greed, there is death.
Where there is forgiveness, there is God Himself.)
M an of few words, rarely raised his head in conversation, as
if he was continuously paying obeisance to the Lord, was
my father-in-law (Dad), who left an indelible impression on
everyone who came across him. I married his daughter without
even seeing her photograph, leave aside meeting her, purely
impressed by the personality of the man, which exemplified
humility, love and deep concern.
We come across people, who may not hold big positions or be
men of wealth or letters, yet they play an invaluable role in
cleansing and purifying society. But for such people, the world
would be a miserable place to live in. Dad was one such person.
Beginning his career as a school teacher in Rawalpindi and
serving the Army in World War-II, he tried his hand at diverse
careers. With his humble academic background it was
inconceivable for me how he could venture into such highly
professional fields. When asked, he would simply say, “I know
little, it is only the Lord, who is my guiding force. It is His work, so
why should I worry?”
Dad had his ups and downs. He was a fairly successful
businessman. He would wake up in the wee hours, mediate and
pray and perform all his worldly duties serving the Lord and
accepting His will even when things did not go his way.
He had a 17 years old son, who had joined him in business.
The young boy without the knowledge of his father had lent a few
thousand rupees to his friend. His friend, though promised to
return the money, kept on giving excuses. When the boy
insisted, his friend agreed to return the money and asked him to
meet him at a predetermined place. The boy left home never to
return. Dad informed the police but for the next three days
nothing was known about the whereabouts of the boy. On the
fourth day, Dad, suddenly got up, took his scooter and without
informing anybody, started off without any destination.
While going past the Hussain Sagar Lake (Hyderabad), his
scooter stopped due to mechanical failure. He saw a crowd around
a dead body, recovered from the lake. He approached the dead
body, which was unfortunately of his missing son. The tragedy of
losing a teenage son is indeed too big for any one to bear. Accepting
the Lord's will, he went through the last rites without ado.
Enquiries by the police and well wishers soon traced out the
culprits, who had strangled his son. When asked by his well-
wishers to initiate action against the culprits, he simply said, “My
son was the Lord's gift to me and it was His will that He has taken it
back. I only pray to give me strength to accept His will” and he bore
the tragedy in quiet fortitude.
I haven't come across such a divine incidence. Dad is no more but
he has left a legacy for many to follow. Accepting the Lord's Will in
such circumstances, requires unflinching faith in God. If we could
learn to forgive, this world would be a much better place to live in.
Aug - Oct, 2008
 Sri Guru Granth Sahib Sab Sikhan ko hukam hai guru manyo granth
(Every Sikh, this is His will, accept Guru Granth as your only Guru - Guru Gobind Singh)
“Baanee Guru Guru hai baanee
Vich baanee Amrit saare
Gurbani kahai sewak jan maanai
Partakh Guru nistaare” (982)
(Guru's holy word is the true Guru and the Guru is the
embodiment of the holy word. In the holy word is contained the
nectar. If the attendant puts faith in what the Guru says then
manifestly the Guru saves him)
S ri Guru Granth Sahib, the holy Sikh Scripture, was
bestowed the status of Guru by Guru Gobind Singh in the
year 1708, at Takht Sachkhand Hazur Sahib, at Nanded in
Maharashtra. This holy book was first compiled and edited by
Guru Arjan Dev, the fifth Guru, in 1604. Guru Granth Sahib is
distinct and unique, as it contains the spiritual hymns and verses
not only of the Sikh Gurus, but also of enlightened persons of
other castes and religions, including the Mohammedans. The
Sikhs regard the Holy Granth as a living Guru and bow before it
to seek guidance for their problems - both spiritual and temporal.
The holy hymns are
believed to be God's
own comma nds
conveyed by His own
order through the
Sikh Gurus and
various spiritualists,
who were dedicated
to the only 'One'
unfathomable Lord.
With unflinching faith, they meditate on His name at every
breath, maintaining their sublimity and service for all.
They refrain from any sort of idol worship and rituals.
The task of collecting these scriptures, particularly of the
Bhagats was extremely difficult, because the basic principle of
worship of only one God was like the touch-stone test. This task
Eternal Voice
10
- A Symbol of Seclularism
By Dr. Manmohan Singh, Mohali
was commenced by Guru Nanak, who strictly maintained the
principles of “Fatherhood of God and universal brotherhood of
mankind.” His preaching was so frank and simple that he was
welcomed and carefully listened to, wherever he went during his
four hazardous travels called Udasis. His verses had a magical
effect, which he would sing to the strings of Rabab (the rebeck)
of Mardana.
Guru Nanak would write in a note book (referred to as the pothi
by the historians), each and every verse, which he recited:
Hao aappah bol na jaandaa,
Mai kahiaa sabh hukmaa-o jeeo (763)
(I myself do not know how to speak, whatever I have uttered
is as the Lord has ordained)
Back to his village Kartarpur,
after his Udasis (travels), he
returned to plough his fields and
also preached at mornings and
evenings in a small prayer hall.
Bhai Lehna succeeded him as
Guru Angad, whom, before
merging with the Divine Light,
Guru Nanak handed over his book of spiritual verses.
Guru Angad also wrote the holy hymns, which were similarly,
passed on to his successor, the third Guru Amar Das.
Undoubtedly, Guru Nanak's holy spirit, which prevailed in the
second Guru, shone in the third Guru as well. The third Guru in
turn, composed quite a number of spiritual hymns regularly, at
his Goindwal congregation center and arranged for the
recording of the same with due care. The next successor,
Ram Das, whose 'selfless service' had pleased Guru Amar Das,
was sent by the third Master, to set up a new congregational
center with a bathing tank (Sarovar), some 30 miles North of
Goindwal on the land, which Emperor Akbar had given to
Bibi Bhani, daughter of Guru Amar Das and the wife of
Ram Das. Initially the place was called Guru Ka Chak or
Ramdaspur and later named Amritsar.
A prayer hall was soon ready while the work on the Sarovar
was on and Guru Amar Das visited to oversee the progress
occasionally. It was here, that Bhai Jetha was installed as the
fourth Guru Ramdas. Earlier, in Goindwal, Guru Amar Das had
handed over to his trustworthy son, Mohan Ji, all the holy
 scriptures collected thus far (Properly arranged under his own
supervision, in small volumes called pothies). Besides the
writings of the three Gurus, this collection also contained the
verses by 19 saints and sages including Kabir, Farid, Ravidas,
Namdev etc., collected by the Gurus.
Along with the construction of the Sarovar at Amritsar,
Guru Ram Das preached in the mornings and evenings, to the
Sangat, in the make shift temple. His own holy verses, which he
used to sing were being recorded and safeguarded by his son,
Arjan Dev, who succeeded him as the fifth Guru.
Guru Arjan, while still a little boy, was blessed by
Guru Amar Das thus:
Dohita Baani Ka Bohitha
(Grandson, the Gurbani yacht)
Guru Arjan was a born poet, a talented musician and had
knowledge of most of the contemporary languages. His sweetly
composed numbers were reverently sung by the Sikhs. Soon
after, he took up the task of compiling the holy scriptures of the
Pothies into one voluminous book (the Adi Granth), for which
task he had to personally go to Goindwal, where with all the
reverence, he approached Baba Mohan Ji and obtained the
valued scriptural treasure, which Baba Ji would not trust to
hand over to anyone else.
Back in Amritsar Guru Arjan Dev camped at Gurdwara
Ramsar. After adding the Gurbani of the fourth Guru and his
own, he summoned Bhai Gurdas, a devout Sikh and a noted
scholar, who was highly conversant in Sanskrit and other
Indian languages, to write on his dictation, the great treasure of
the pothies in a very systematic order. Lots of holy persons,
spiritual scholars and the popularly known 12 Bhatts
(the bards), whose verses were also included by the Guru,
became regular visitors of Amritsar.
Guru Arjan Dev started this noble project in 1601 and having
completed the same in 1604, the Adi Granth was brought with
Eternal Voice
12
respectfully to the newly built beautiful hall of Harmandir.
Baba Buddha, one of the most respected Sikhs of Guru Nanak's
times was appointed as the first Granthi (Priest) to read out the
spiritual command (Hukamnama). The Guru himself
attributed so much respect to the Granth Sahib that he never sat
or slept at a place higher than its seat (Sukh Aasan). The Sikhs
followed the suit with great reverence.
All the Gurbani compositions are in perfect poetic numbers
and musical melodies (Raagas) in Guru Granth Sahib.
They were and are still sung by the learned singers, at the
particular timings, seasons and occasions in the Gurdwaras as
well as other religious congregations. Spiritually blissful,
they are capable of creating state of ecstasy. There are lessons
also for living in a harmonious environment with others.
There are no trifle stories or fairy tales or fanatic regulations of
rituals etc. in its 1430 pages.
The Adi Granth was recompiled by Guru Gobind Singh in
1704 at Sabo-ki-Talwandi (Damdama Sahib) in order to
incorporate the verses composed by the ninth Guru,
Teg Bahadur, which he did so efficiently that the order set by the
fifth Master was not disturbed. Before he merged with the
Divine Light, on 3 October, 1708, Guru Gobind Singh bestowed
the Guruship to the final volume and emphatically ordained:
Guru Granth Ji Maneyo Pragat Guran Ki Deh
(Reckon Guru Granth Sahib as the visible living
incarnation of the Gurus).
Obeying this command, the Sikhs consider any controversy on
this order, as sacrilege. There is no way anyone would make any
addition or subtraction what so ever.
The General Set up
1. There is a data index to guide the reader through the page of
all the contents, indicating the raagas and the initial verse of
each raaga.
2. The Mool Mantra (the basic creed)
Ik onkaar satnaam kartaa purkh nirbhau nirvair akaal moorat ajooni
saibh'ng gurprasad (1)
(God is one, Truth is His name, He is the creator, fearless,
without enmity, The immortal, Self illumined and is
obtainable by the grace of Guru).
This prelude, which defines the unfathomable God, has been
repeated at the beginning of every new Raaga (Melody) also.
3. The foremost scripture which we get is Japji composed by
Guru Nanak in 38 stanzas (Pauries). There is one Shaloka
(epilogue) at the beginning and another at the end. Reciting Japji
as our initial prayer, every morning, it gives us realization of the
great truths about God, the various universes, and realms and
also truths about ourselves. The Shaloka in the beginning is:
Aad sach jugaad sach hai bhee sach Nanak hosee bhee sach (1)
(The Lord was True in the primal beginning, True through
all ages, is True here and now, and True will be
for ever).
The last Shaloka is:
Pawan Guru paani pitaa, maataa dharat mahat (8)
(The Air is the Teacher, Water the Father, Earth the
Great Mother).
4. The next two hymns-sets, named Rehraas and Sohila, are
the Nitnem hymns (daily prayers) we recite in the evening and
at night before sleep, respectively. Our spiritual guides have
added some more hymns to these baanies.
5. The chapters of holy scriptures thereafter are the ones sung
in different Raagas. Foremost, is Sri Raag, very sweet to the
strings of Mardana's Rabab. People, who gathered around
Nanak, listened to the Baani and were so enthralled that they
became his disciples.
6. Verses in the same Raaga, composed by the second, third,
fourth and ninth Gurus follow one by one. By ending all
of their hymns with the word 'Nanak' they attributed their
verses to the Master Nanak's benediction, which reflect
identical thoughts and similar blissful messages of
communion with the Lord spouse. There is not an iota of
egotism or duality. But the feelings of humility and affection
are apparent throughout, even though the verses are noted in
separate stanzas.
After the hymns of the Gurus, the hymns of Kabir, Farid,
Ravidas, Namdev etc. sung to the same melody (Sri Raag) are
recorded in the same order.
The very same order of editing the subsequent Raagas and
scriptures of our Gurus and the saints has been maintained
throughout. Thus we have a total of 31 Raagas on 1430 pages.
The Raagas are Sri Raag, Maajh, Gaurhi, Assa, Goojri,
Devgandhari, Behaagra, Wadhans, Sorath, Dhanaasri,
Jaitsri, Todi, Bairaari, Tilang, Soohi, Bilaawal, Gaund,
Raamkali, Nattnaraain, Maligaura, Maaroo, Tukhaari,
Kaidara, Bhairav, Basant, Saarang, Malhaar, Kaanra,
Kalyan, Parbhati and Jai-Jaiwanti.
The various contributions of the Shalokas of the Gurus
are: Guru Nanak 974, Guru Angad 62, Guru Amardas 907,
Guru R a mdas 635, Guru Arja n 2,218 a nd
Guru Tegh Bahadur 115 (total 4,911 Shabads/Shalokas etc.).
Of the 20 Saints and / or Bhagats, Kabir 541, Farid 134,
Namdev 60, Ravidas 41, Dhanna 3, Baini 3, Bheekhan 2,
Jaidev 2, Parmanand, Ramanand, Peepa, Sain, Sadna,
Soordas, Mardana - one each. Sunder 6, Tarlochan 4,
Bhatt 123, Satta and Balwand 8 (Total 931 Shabads etc.)
and Raagmala one composition.
Aug - Oct, 2008
13

At the end, after Shaloka Mehla 9 is Guru Arjan's concluding
hymns, Mundhaavani Mehla 5 (Mundana or Mudran
means 'closing hymn'):
Thaal vich tin-n wastoo pa-ee-o satt santokh veechaaro (1429)
(In the salver are lying three things; truth, contentment
and contemplation)
and
Tera keeta jaato naahi (1429)
(I cannot at all realize, what you have done for me, O Lord.)
Guru Granth Sahib is authentic in all respects: Guru Arjan's
strict system of compilation is highly infringing proof.
Each composition of every author is carefully numbered for its
verses and topic and each set of every chapter is also reckoned,
for the total hymns and for the topic etc. Thus there is no way by
which one can add, take-away or disturb the set up of
compositions. For this reason, the scriptures of Guru Granth
Sahib stay unique, authentic and preserved, beyond any doubt.
Guru Ram Dass, the fourth Guru proclaimed:
Baanee guru guru hai baanee vich baani amrit saare,
Gurbaanee kahai sewak jan maanai partakh guru nistaare (982)
Eternal Voice
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(Guru's holy word is the true Guru and the Guru is the
embodiment of the holy word. In the holy word is
contained the nectar. If the attendant puts faith in what the
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Guru says then manifestly the Guru saves him.)
What Guru Ram Das said, proved true and the tenth Guru gave
the verdict to the Sikhs at the time of his merging with the Divine
Light that Guru Granth Sahib will henceforth be the Guru of the
Sikhs and all the Sikhs will bow before Guru Granth Sahib and
not before any living Guru. The teachings included in this
Granth explain that monotheism does not mean defecation of
God, which leads individual to resort to idol worship or such
other practices with a view to attaining his favor in a manner that
would mean the negation of the established order of the
universe, which in the word of Guru Angad is the dwelling place
of Almighty Himself. So this way the unity of God implied the
sanctification of all relative existence.
This is how the teachings enshrined in Guru Granth Sahib
reject ascetism, celibacy, austerities, ritualism and formalism in
totality.
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Significance of Sangat
Ham oopar kirpa kar suami rakh sangat tum jo pyari (666)
(Have Mercy on me, O Lord! Keep me in the congregation that You love.)
By Hardev Singh
The company of santjans can transform one's life
Most faiths have laid down the role of congregation of believers in their religious
practice. For instance, Muslims find it essential to pray collectively in a Mosque,
particularly on every Friday. The Buddhists have Sangha of monks, who have
a specific role in the organization of their Faith. Originally Sangha was the
group of disciples, who renounced the worldly life to wander with the Buddha.
 Gurbani however, has laid down a much bigger role for the
Sangat of the Gursikhs. Gurbani tells the seeker to engage
himself in Naam Simran. It helps him to get over all his pains and
ills. Gurbani also emphasizes that the seeker must recite
Naam Simran in the company of Sangat.
Sangat comprises like-minded Gursikhs, who collectively recite
Naam and Gurbani, listen to Kirtan sung in the Gurdwara, and
listen to the Santjan (holy men), who visit the Gurdwara. It is the
Sangat that helps a Gursikh to understand and follow the true
path of life delineated by the Guru. The singing of the Shabad
(Guru's Word) in the company of Sangat transports the Gursikh
into the realm of divine essence of spiritual realization.
This guides him to a better life.
Khojat khojat sunee ih soe
Saadh Sangat bin taryo na koe (373)
(By searching and seeking have I learnt, Without the society
of saints none can swim across.)
Jin Har dhiaa-i-aa tis no sarab kaliaan hoe
Nit sant jana ki Sangat jaae baheeai muh joreeai (550)
(He, who contemplates on God, obtains all the comforts.
We should go, sit and associate with the company of the pious
persons.)
In the company of Saadh Sangat one becomes receptive to
absorb positive vibrations and remains bonded to Naam Simran
day in and day out. One acquires the qualities of Santjan, thereby
experiencing a change in one's life. Spiritual realization helps
intuition to be activated to absorb spiritual knowledge.
One's conscience spreads out tentacles to assimilate the ambience
of Santjan's purity.
Dhian (concentration) in Naam Simran is also essential for
spiritual attainment. This becomes possible in the company of the
Saadh Sangat as well as the blessings of the Almighty:
Saadh Sangat upjai biswaas. Baahar bheetar sadaa pargaas (343)
(In the holy company, faith arises in the mortal. Ever is the
Lord's light within and without us.)
Saadh Sangat mil budh bibek (377)
(By being in the holy company, understanding is shaped)
Oothat baithat har bhajoh, saadhu sang preet.
Nanak durmat chhut gai-ee, paarbrahm basey cheet (297)
(While performing worldly chores, meditate on God and
enshrine affection for the saints' company. Nanak, where the
Lord abides in mind, evil intellect is annulled.)
Kaho Nanak Prabh bakhsh kareeje Kar kirpa mohe Saadh sang deeje (738)
(Says Nanak, O Lord, take pity on me. Mercifully bless me the
company of saints.)
Eternal Voice
18
Under the influence of positive rays of Naam Simran and
Sangat, one becomes the member of the Nanak-family of
universal brotherhood and co-operative living. Then selfless
Sewa also becomes a part of one's life:
Santan sio meree levaadeevee santan sio biohaaraa
Santan sio ham laaha khaatiaa har bhagat bhare bhandaaraa (614)
(With the saints are my dealings, with the saints is my
business. From the saints have I earned Naam, my mind is
filled with God's devotion)
We need the company of ever growing Sangat. Every day,
without break, one is to be with the Saadh Sangat and Santjan,
and absorb every word of the Santjan. Gradually, we arrive at the
point of realization, knowledge and belief in the need for true
Sangat for ever. Superfluous association with the Sangat is
meaningless. It is necessary to get closely knit with the
Saadh Sangat. This happens when Sangat, Simran and Sewa
are combined in one place.
Saadh sangat kee bheer jao paaee tao Nanak har sang mireeaa (1209)
(When I joined the Saadh Sangat, the Company of the
Holy, O Nanak, I met my Lord.
Jaa din bhete saadh mohe oha din balihaaree
Tan man apno jeearaa phir phir hao waaree (810)
(The day I meet the holy, unto that day I am a sacrifice.
Again and again I sacrifice my body, mind and self unto them.)
Gurbani tells us to keep the company of chosen ones engrossed
in Naam Simran. It strengthens us to drive out the five vices
from our mind. It also instructs us to talk softly and sweetly to all.
Panch chor aagai bhaage jab saadh sangat (810)
(The five thieves take to their heels, when the mortal gets into
the holy company.)
Mil raheeai prabh saadh janaa mil har kirtan suneeai Ram (926)
(Meet thou with the Lord's holy men and in their company
hear His praise.)
Meethaa bole amrit baanee an-din har gun gaao (853)
(He talks sweetly; angelic is his speech, all the time he sings
God's praise.)
We are advised to keep company of good books. Read good
authors, especially writings of the Santjan. It is important to study
literature of the kind that improves the personality of readers,
especially those of younger people. Similarly the magazines and
other periodicals one reads, also reflect the nature of the reader.
There is a plethora of low kind of writings which deprave the
character of the readers by loading the mind with filthy facts of life.
It is important to select those writers, whose writings would
improve the minds of the readers and widen their vision of life. It is
also significant that good writing be rewarded so that better
writers are encouraged.
Dhan su kaagad kalam dhan dhan bhaanda dhan mas.
Dhan lekhaaree Nanaka jin Naam likhaa-i-aa sach (1291)
(Blessed is the paper, blessed the pen, blessed the inkpot and
blessed the ink and blessed the writer, Nanak says who writes
the True Name.)
Divine sight of the Santjan and their very presence sends out
vibrations, which purify the Sangat sitting around them.
The divine spiritual expression is shared by one and all.
Only by the grace of the Almighty will one come across good and
desirable company while one is involved in the worldly affairs
doing one's duty to earn a living.
Jin kao kirpa karat hai Gobind te satsang milaat (1252)
(They, unto whom the Lord shows mercy, are united with the
holy company)
Wadai bhag satsangat paaee har paa-i-aa sahaj anand (29)
(By good fortune I have obtained the company of saints
and attained God, the seat of eternal bliss.)
Nadar prabhoo sat sangat paaee nijghar hoaa waasaa.
Har mangal ras rasan rasaae Nanak Naam pargaasaa (774)
(By the Lord's gracious glance, I have obtained the holy
company and gained an abode in my own home.
Nanak says, my tongue enjoys the Lord's praise and the
Name illumines within me.)
Only the positive thinking Sangat gathers around the Santjan.
In such company, the capacity to absorb truthful life expands.
The aura of the Santjan spreads wide. Slowly noiseless
transformation takes place and personalities change for the better.
One can avoid the company of undesirable people, but how can
one avoid the company of lowly thoughts emerging from one's
mind. For this, one has to cultivate one's mind so that lowly
thoughts do not flourish there. Reading of literature should be
selective, so that the mind is shaped on the right manner.
Gurbani tells us to keep distance from the people who are
involved in vices such as living beyond one's means, gambling,
drinking etc. According to Janamsakhi, Guru Nanak preached
Mian Mitha, “Faith is a friend, the faithless one is an infidel;
arrogance is wrath, wrath is unlawful; sensuality is the devil,
conceit is infidelity; the face of the one who slanders one behind
one's back is black, the tender hearted is pure; wisdom is mildness,
he who is without greed is a saint; the dishonest is not honorable,
the ungrateful is shameless; truth is paradise, falsehood is hell;
clemency is an oath, force is oppression; justice is Qur'an, praise of
God is ablution; theft is covetousness, adultery is impurity; leading
the life of a Faqir is patience, impatience is deceit; one without
a Pir is going astray. Honesty is a friend, dishonest is worthless.
The sword becomes man, justice the King.”
One should avoid the company of the depraved ones, who live
the life of selfishness and greed. Sometimes our ego blinds us
and we develop weakness for the company of selfish and self
seeking persons:
Antar lobh mahaa gubaaraa, tinkai nikat na koee jaahe (652)
(In their mind is the darkness of avarice and none should
go near them.)
At times we indulge in criticizing others, trying to portray them as
moving on wrong path, not realizing our own faults. For this, it is
necessary to hold back from indulging in small talk and do some
introspection:
Aapas kao bah bhalaa kar jaanah manmukh mat na kaaee
Saadhu jan kee nindaa wiaape jaasan janam gavaaee (601)
(The egocentrics deem themselves very virtuous. They have
no understanding what-so-ever. They indulge in slander of
the holy persons. They shall depart wasting their lives.)
Bande khoj dil har roj naa phir paresaani maahe (727)
(O man! search thy heart daily and don't wander in distraction.)
We are advised to keep away from undesirable company.
Bhalke uth nit par darb hirah harnaam churaa-i-aa
Har jeeo tin kee sangat mat karah rakh leh har raa-i-aa (1244)
(Rising every morning, they snatch and steal others' wealth
and refuse to utter the God's Name. My Master, don't give the
company of those and save me from them.)
It may be noted that scandalous conversation, which depraves our
minds is found interesting only by inferior minds. Thus it is the
easy small talk that engages such people and one should avoid
such company. The blessed persons understand the negative
impact of such conversation and avoid it and remain in the
company of Saadh Sangat.
Too much talking also brings in lowly conversation. Try not to
indulge in meaningless discussion and avoid the company of
talkative persons.
Har jas sunah na har gun gaavah. Baatan hee asmaan giraavah (332)
(They, who neither listen to God's praises nor sing God's
excellence, but knock down the sky with their talks.)
By way of conclusion it may be pointed out that the Sangat as
visualized by Guru Nanak is a spiritual gathering of believers for
recitation of Naam Simran and Guru's blessings descending
upon them.
Aug - Oct, 2008
19

The father of Divine Red Cross
Bhai Kanhaiya-Epitome of Selfless Sewa
By Bishan Singh Bedi
Na ko bairee nahee bigana sagal sang hum kau ban aayee (1299)
(No one is my foe, nor is any one alien, I get along well with everybody.)
D uring the rule of Aurangzeb, the then Mughal emperor; his
government and his army inflicted awful cruelty and tyranny
on downtrodden and innocent people of the country. Guru Gobind
Singh, the tenth Master of the Sikhs, fought the mighty Mughal
army valiantly to save the masses from these miseries.
This divine movement of the tenth Guru was not relished by
empire and the Mughal army fought many battles with the Sikh
soldiers of Guru Gobind Singh. In the battlefield, the tenth Guru
deputed his most devoted Sikh, named Kanhaiya, to serve water
to the injured soldiers from both sides, irrespective of their
religion, caste or creed. Accordingly, he used to serve water not
only to the Sikh soldiers, but also to the injured Mughal soldiers.
After getting water, they used to gain strength to fight against the
Sikh soldiers, which was not relished by the later.
Sikh soldiers complained to the Guru that Bhai Kanhaiya was a
traitor, as he was serving water to the injured soldiers of the
enemy. Guru Gobind Singh, with a divine smile, summoned
Bhai Kanhaiya, conferring with saadhus, sages and ascetics in search of spiritual peace
Bhai Kanhaiya to seek his explanation. The Sikh soldiers
dragged Bhai Kanhaiya to the court of Guru Gobind Singh and
raised many objections and made allegations against him for
this act of treason. Guru Gobind Singh asked Bhai Kanhaiya as
to why he was serving water to the injured soldiers of the enemy.
With tears in his eyes, Bhai Kanhaiya humbly submitted with
folded hands, “O Divine Master, I have not served water to the
enemy.” On this, the Sikh soldiers reiterated that Kanhaiya was
telling a lie. He served water to the injured soldiers of the enemy
in our presence. The Guru again asked Bhai Kanhaiya with a
“I think Guru Sahib's Langar system and allowing Bhai
Kanhaiya to serve Muslim injured soldiers during the war
gives us clear message that Sikh Gurus were not
establishing another Dharma
Dharma to bring division in human
beings but they were all for unity.” - Sajjan Singh
divine smile, “To whom were you ser ving water?”
Bhai Kanhaiya again humbly submitted, “I serve water to you
and not to any foe, because I perceive your divine light in every
one, irrespective of friend or foe. I learned this divine lesson
from you, my master, which is imbued in my heart to see all-in-
Bhai Kanhaiya ends his quest for peace and Truth after seeking refuge of Guru Teg Bahadur
one and one-in-all. That is why I serve all, irrespective of their
belief and faith, being the children of one Divine Father”:
Sabhe saanjheewaal sadaa-i-n tu kisai na disah baahraa jeeo (97)
(All humans form a common fellowship. O Lord! You are alien
to no one.)”
On hearing this, Guru Gobind Singh embraced Bhai Kanhaiya
with love and affection and told everybody, “He is my real
follower, i.e., a true Sikh, treading the Divine Path to become a
Gurmukh.” The Guru blessed him with a first-aid box
containing ointment and told him not only to give water to the
inured but also treat their injuries in the battlefield without any
discrimination.
Thus the great Guru spoke to the narrow-minded Sikh soldiers
to fight in the battlefield broadmindedly, upholding the divine
cause only and not to fight with ill will, anger, hatred and evil
because such fight would not lead them to the path of divine.
Turning to the Sangat, Guru Ji said, “Saadh Sangat,
Bhai Kanhaiya is a God-fearing saintly soul. His impartial and
non-biased behavior towards others has led him to achieve
Sehaj-avastha. Let him carry on with his mission. Many more
will follow in his footsteps in the years to come and keep the
tradition of Nishkam Sewa alive."
He reminded the Sangat of Guru Arjan's Shabad:
Bisr gayee sab taat prayee, Jab te Saadh Sangat mohe payee
Naa ko bairee nahee bigana sagal sang hum kau ban aayee
Jo prabh keeno so bhal maanio eh sumat saadhu te paa-ee.
Sab mah rav rahiaa prabh ekai pekh pekh Nanak bigsaa-ee (1299)
(I have completely forgotten the jealousy of others since
I found the company of holy persons. No one is my foe and
no one is alien, I get along with every one. Whatever God
does, I accept that as good. This is the sublime wisdom,
I have obtained from the holy. The Supreme Being is
pervading in all. Gazing upon Him and beholding Him,
Nanak blossoms forth in happiness.)
This inspired a group of volunteers, who worked under the
guidance of Bhai Kanhaiya.
This is a unique example in the world, where friends and foes
are treated alike. In fact, Bhai Kanhaiya laid the foundation of
the so-called Divine Red Cross, which is beyond the imagination
of the present day Red Cross founded by Sir Henry Durant
about 160 years later, because the present day Red Cross is a
separate neutral organization accepted by all, which treats the
Aug - Oct, 2008
21

injured in the battlefield of both the armies of the fighting
countries.
Bhai Kanhaiya (1648-1718), the disciple of Guru Teg Bahadur
Sahib was an epitome of humility, devotion and loyalty to his
Guru, who had taught him to render service to mankind without
any discrimination of religion, caste or region. He was directed
to establish the Sewapanthi or Addanshahi order of the Sikhs
by Guru Gobind Singh. Bhai Kanhaiya was born in a Dhamman
Khatri family of village Sodhra near Wazirabad on the banks
of river Chenab in Sialkot district (now in Pakistan).
Bhai Kanhaiya was devoted to the cause of the needy and
downtrodden. His father was a wealthy trader, but he himself,
being of a religious bent, had little interest in the family business
and would spend most of the time in the company of the holy.
When his father expired, he waited for his brothers to take over
the responsibility and set out to find a Guru, who could guide him
on the path of Sewa. He came to Guru Teg Bahadur Sahib and
got the opportunity to serve him for three months. After this
initiation at the hands of the Guru, he went on to establish a
Dharmsal at Kavha village near Attock district (now in
Pakistan) to serve the people, and to spread the message of
'Universal Brotherhood' as taught by Guru Nanak. It turned out
to be a preaching center.
The present day Red Cross, which Sir Henry Durant
founded about 160 years later, works as a neutral
third party, whenever there is a conflict between the
two nations, whereas the philosophy of Guru Nanak
as propounded through the services of Bhai
Kanhaiya, is unique in that, it serves the enemy also
in the battlefield.
Bhai Kanhaiya at Kavha Dharamsal, providing water and resting place for the wayfarers
Eternal Voice
22
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When Guru Gobind Singh left Anandpur Sahib, Bhai Kanhaiya
continued to serve the people and devoted his remaining life to
preach and practice the teachings of the Sikh Gurus till he
merged with the Divine Light at the age of 70 after retiring to
Sodhra, where he was born, leaving behind a unique legacy of
Sewa Panthi, which literally means people devoted to the
service of humanity.
Today Bhai Kanhaiya is not with us, but as you walk in the
compound of his memorial - Gurdwara Aduti Sewa - you can
almost sense his presence amidst the surroundings.
Automatically, an image of this tall and lanky figure carrying a
water-filled mashak (water-filled leather bag) on his back begins
to flash the 'inward eye', especially when you walk towards his old
hut, which has been preserved in its original pristine form.
The philosophy of Bhai Kanhaiya's universal message of
compassion and kindness, as enshrined in Guru Granth Sahib:
'Na ko bairi nahee bigana, sagal sang hum kau ban aayee'
continues to be as relevant today as it was three centuries ago
and will continue to be relevant for all times to come. It is more
relevant today than ever before for the entire world, when 'clash
of civilizations' thesis has become a fashion.
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Bhai Kanhiya receiving a box of ointment from Guru Gobind Singh
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Magic of Mool Mantra
Waheguru Gurmantra hai jap haume khoyee
(By continuous meditation on the gurmantra, the ego is mitigated)
M eharban Singh is a prominent Sikh living in Singapore.
In the decade of 1970's, I was also living there and
Meharban Singh narrated to me a very interesting incident.
He said that he, along with his family, had gone to Pakistan for
paying obeisance at the Gurdwaras over there. General
Ayub Khan was the President of the country in those days.
He invited us to his residence over a cup of tea. When we entered
incident narrated by Meharban Singh. Eminent historian
Principal Satbir Singh has also referred to the above incident in
one of his books.
V.P. Menon, former Foreign Secretar y and India's
Ambassador to Russia, in his autobiography, shares a
memorable experience during a visit to England to appear for

<>
his drawing room, I was taken aback on seeing the front wall of an exam: “I visited the Southall Gurdwara to spend a night.
his room. It was painted with the words Ik Onkaar Satgur The Head Granthi of Gurdwara Sahib welcomed me. In the
Parsaad, with two frames hanging underneath. Mool Mantra

siq nwmu krqw purKu from Ik Onkaar Satnaam till Gurparsaad was inscribed in
Punjabi in one frame and in Urdu in the other. As I felt curious to
know the background of these frames with Mool Mantra, I did

inrBEu inrvYru Akwl mUriq not take much time in exchanging the initial pleasantries and
said, “General Sahib, if you kindly permit me, then I would like to
know about these lines of Gurbani over there (pointing my
AjUnI sYBM gurpRswid ] finger towards the frame with the Mool Mantra)". For a
moment he became emotional and then poignantly replied, “It is
indeed Guru Nanak Sahib's Kalaam (verse) because of which
]jpu] I am able to reach this highest post of the President of Pakistan.”

General Sahib went on to narrate his childhood experience

Awid scu jugwid scu connected with the Mool Mantra, with the following words:
“I was studying in a school in Abbotabad and was very weak in

hY BI scu nwnk hosI BI scu]1]

my studies. As a punishment, I invariably used to get bashed in
the class. One day, I thought of bunking the school simply to save
myself from the daily ordeal and instead went to the
Gurdwara Sahib, falling in the vicinity, to take shelter.
Ik Onkaar sat naam kartaa purakh The Baba Ji (head Granthi of the Gurdwara Sahib), who was
known to me, noticed my actions and enquired, 'Ayub, where

nirbhao nirvair akaal moorat are you loitering, is it not the time for you to go to school?' I said,
'Baba Ji, I will not go to school today. The teachers beat me up
daily, I am unable to take it anymore.' He took me fondly into his Mool Mantra on a Pothi written by Guru Hargobind, which is on display in Central Sikh Museusm
ajoonee saibh'ng gurparsaad. arms and said, 'Henceforth you will not get any bashing. Recite
this Kalaam continually on your way to school.' I did the same morning, when I was leaving for the examination center,
I requested the aged head Granthi to pray for me so that I am
Jap and went to school. It was the first day, I did not get any bashing
and it so happened that I never got any punishment after that. able to pass the exam with good marks. He gave me a piece of
paper by writing Ik Onkaar Satgur Parsaad and advised me to
Aad sach jugaad sach “I started feeling a lot of change in my life and became more
serious towards my studies, work and duties. The final exams
remember these words of Guru Nanak Sahib in my heart all the
time and recite the same in case of any problem during exam

hai bhee sach Nanak hosee bhee sach.
God is One, Truth is his Name, He is the Creator, Fearless, without Enmity
the Immortal, Self-illumined and is Obtainable by the Grace of Guru.
Chant and Meditate:
True in the Primal beginning. True through all ages.
True here and now. Nanak says, He shall ever be True.
approached and I went to the same old man again to request
him to pray for me so that I get through the exams. Baba Ji said,
'Ayub, Guru Nanak's Kalaam of Mool Mantra is with you.
Understand it, meditate on daily basis and never leave it
wherever you go. Whatever you wish for, you will get.' Today, I
have reached this highest post of the country by the grace of
Baba Nanak's Mool Mantra and shall ever remain thankful to
him for his blessings.”
In the year 2000, I got an opportunity to visit Pakistan. I was
taking a round of the market in Lahore when I suddenly recalled
the above narrated incident of President Ayub Khan. I went to a
book stall and asked for a biography of the General.
The shopkeeper showed me a book titled Friends not Masters.
I went through the pages of the book hurriedly and verified the
and said, 'Go and Guru Nanak Sahib will help you out.' I don't
know what magic was there in his saying. His words entered my
body in such a way as if I had an electric shock. I felt electrified
when I reached the examination hall to appear for the exam
On reading the question paper, I started sweating.
Then I remembered the advice of the Granthi Sahib. I took out
that piece of paper from my pocket, recited the name of Guru
Nanak and read those words Ik Onkaar Satgur Parsaad and
started writing the paper. The result was astonishing and
beyond my expectation. I went to thank the Granthi Sahib and
asked the old man 'Baba Ji what magic is there in these words?'
Granthi Ji said, 'Never part with this mantra and always
remember and recite these words. You will never fail in your life
and succeed in all your ventures.' Till date, whenever I start any
work, I start it with Ik Onkaar Satgur Parsaad.”

Aug - Oct, 2008

25

Mool Mantra in the handwriting of Guru Arjan from Kartarpuri Bir
Last December, in one of my lectures when I referred to the
above incidents, a young lady said to me, “Doctor Sahib, can
these miracles happen now also?” I replied, “Why not, if we
repose faith in Guru Granth Sahib, it can happen anywhere,
anytime and to anyone”. She said, “I had applied for the
Canadian Visa, but the Embassy has put a condition to clear
IELTS paper by 31st January. I had done my graduation in
Punjabi medium. I went to a coaching center, where they took my
test and told me that I should appear for IELTS paper only after
a 2-year coaching. Please tell me what should I do now?”
I advised her, “You must take coaching and simultaneously
appear for IELTS paper as well, recite Mool Mantra as much
as you can during free time and pray before Guru Granth Sahib
with complete faith and devotion.” The lady appeared for
IELTS paper on 24th January and the result came out on 10th
February. She was required to score a minimum of 5 bands,
while she got 7 bands. She herself and those in the coaching
center were astonished over her success. The lady came to
thank me with tears in her eyes and said, “I was amazed at the
Supreme Power of Gurbani, which we were not aware of and
nor did anyone tell us about the magic of Mool Mantra.”
Source: Sant Sipahi, April, 2003
Let us all learn a lesson from these real life experiences and
recite Gurbani from our heart and soul and perform all our
deeds by remembering that Guru Sahib is present everywhere
and watching all our activities and actions. Follow the path
shown by Guru Sahibaan and get blessed. Let us recite
Mool Mantra, besides our Nitnem, as much as we can, during
the free time/while performing our routine activities.
We should not recite the Mantra expecting any miracle,
but simply recite to get the Guru's blessings. We should
practice it ourselves and persuade others to do so. - Editor
Eternal Voice
26
A short story
Truly blessed By Gurvinder Singh Chhatwal
Executed one of the largest
hydroelectric projects in India
Sewa Karat ho-e nehkaamee Tis kao hoat praapat suaamee (286)
(One who performs selfless service, without thought of reward, shall attain his Lord and Master)
The 1500 MW (6X250 MW) Nathpa Jhakri
M ohd. Iqbal Shah was my
father's close friend.
Hydroelectric Project
He was a petty shopkeeper
having a large family to
support. He barely managed
Tunnel with a length of 16.42 Kms
h i s d a i l y re q u i re m e n t s .
However, he worked hard day
and night to earn more for he
and Concrete Dam with a height of 65m
wanted to visit Mecca for Haj,
the desire of every pious
Muslim. He started saving
in Himachal Pradesh
m o n ey fo r t h e c ove t e d
pilgrimage.
One day Prakash, Anand, Iqbal
and my father went to attend a
religious discourse. Prakash was very popular among the
villagers as he helped every one in need. The sage said that
helping the poor and the needy is the highest service to God.
Prakash asked the sage how he could be declared the best person
of the year for the highest service to God. The sage told him that
he should do more charity than what he had been doing earlier
and that he was close to be the blessed one. All the friends came
back home discussing as to how one could really serve the needy.
A poor farmer had two daughters but he was not in a position to
arrange money for their marriages. Prakash found suitable
matches for his daughters. One got married and the other one
was to get married in a few days. The date was so fixed that Iqbal
could leave for Haj two days after the proposed marriage.
All the villagers worked for the marriage arrangements.
The day of marriage arrived. Prakash was happy that by this
generous act, he could become the blessed one of the year.
Suddenly the groom's parents made a demand for more money.
Prakash had no money left. He had already spent his life time
savings to support the marriage, hoping to be the blessed one of
the year. He went to Iqbal and told him about the demand of the
groom's parents. Iqbal got concerned and without a second
thought returned with a bag of money he had kept for Haj.
Prakash knew how much Iqbal had struggled to save the money,
so he refused to take it. Iqbal said, “She is my daughter, so how
can I go for Haj when she is not happy? My visit to Mecca can be
delayed.” Everyone admired Iqbal and thanked him.
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Prakash was satisfied that the girl was happily married. He went
to the sage and asked him if he was the winner. The sage replied, CONTINENTAL-FOUNDATION (JOINT VENTURE)
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 Sindhis rever Guru Nanak and have an
unflinching faith in Guru Granth Sahib
(Extracts from Autobiography of LK Advani: My
Sabhe sanjheewal sadaen tu kise na disahe bahra jeeyo (97)
(All humans form a common fellowship. O Lord! You are alien to no one.)”
G enerally speaking, Hindus in Sindh had a strong tradition
of revering Guru Granth Sahib (the sacred scripture of the
Sikhs), Guru Nanak and other Sikh Gurus.....
Most Hindus in those days were Nanakpanthis - followers of
Guru Nanak, the founder of Sikhism. Indeed the main 'deity' in
our home was Guru Granth Sahib. We would not only pray to it,
but my grandmother also used to read from it everyday, in
the presence of family members.....
Sikh ritualism was part of family's tradition and
Guru Granth Sahib was duly venerated and
recited regularly not just by my grandmother,
but also by my mother and elders.....
I also recall that on my birthday there used to
be an Akhand Paath (full and continuous
reading from Guru Granth Sahib), followed by
Bhog (consecrated meal).....
I vividly recall the precious tradition of religious
harmony in Sindh. Temples and Gurdwaras were
both accepted as abodes of God and all Hindus went
there to offer prayers. Hindus would join the celebrations of
Nanak Jayanti and Guru Gobind Singh Jayanti at Gurdwaras,
where Diwali and Dusshera festivities were also held….
I was completely unaware that those who wore beards and
those who did not, belonged to different faiths. In fact, as far as
Hindus and Sikhs are concerned, it is only after migrating to
this part of India after Partition that, for the first time, I began to
hear and understand that the two are different communities.....
During my student days, I saw my grandmother writing a
postcard. I asked her why she was writing the letter in Hindi.
She replied: 'Beta this is not Hindi. It is Sindhi, but the script is
Gurmukhi. I have never been to school. I know Sindhi because
that is our mother tongue. And I learnt Gurmukhi because that
is the language in which Guru Granth Sahib is written.' When
she read out the letter to me, I was surprised that the language
Eternal Voice
30
My Country MyLife
Country My Life)
was Sindhi although the script was Gurmukhi.....
No other land has made more sacrifices for India, both before
and after 1947 than Punjab.....
Punjab is also the land of saints the greatest of them being
Guru Nanak Dev, the founder of Sikhism and the first of the ten
Sikh Gurus. No other community has fought more bravely for
the protection of Hindus and Hinduism than Sikhs.
The Khalsa Panth was created 300 years ago by
Guru Gobind Singh, the last of the Ten Gurus to
defend the Hindus and protect Hinduism from the
bigoted Muslim rulers of the time. The social,
cultural and spiritual bonds between Sikhs and
Hindus are so strong and multifaceted that there
exists a unique brotherhood between them in the
religions' history of the world.....
In my own family, in Sindh, rending of the holy
Guru Granth Sahib was the most important
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religious rites. In Punjab, there has been a tradition
in Hindu families to make their own contribution to
the strengthening of the Sikh faith by ordering the
eldest male child to be a turban-wearing Sikh.....
I had an opportunity to visit Fatehgarh, the site where
Fateh Singh and Zorawar Singh, sons of Guru Gobind Singh,
the tenth Guru of the Sikhs, were interred in a wall by the order
of Wazir Khan, Governor of Sirhind. A Gurdwara has been
constructed at the spot, while the wall in which the two brave
boys were martyred has been preserved just below the shrine.
P SA N
DI
A visit to such a place is at once inspiring and sanctifying. It was,
indeed, a pilgrimage for me.....
G
G UR
HA
These are the pluralistic samskaras (traditions) which were
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passed on to me as a child and have shaped my personal ethics since.
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ANDHA
J
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 The most important and the central problem of modern
philosophy is the theory of values. They are significant as every
human action is the reflection of an individual value.
Every human institution is the outgrowth of a social value.
Many American writers have used the term 'axiology' to denote
that branch of philosophy, which is concerned with values.
In history, we find that philosophers of the great tradition
from Plato to Hegel have been greatly concerned with
values. According to them the supreme end of life is the dealing
with values.
So it is imperative to know what value is? Statement and
judgments lead to values and values are an endless belief in a
specific mode of conduct in the state of existence. Along with
this is the need to focus on what is right and what is wrong.
In his creative writings, Mohan Rakesh shows that there is
invariably a fight between right and wrong.
to raise knowledge to wisdom is real education. One can attain
wisdom by the realization of truth, beauty and goodness. In the
present day society, we have plenty of knowledge in different
branches, but no wisdom. We also do not get an opportunity to
raise knowledge to the stage of wisdom through education.
Hence many philosophers criticize the present system of
education as “a compulsory mis-education”. It is pointless,
purposeless and an instrument for killing the spirit of joy,
initiative and love in children.
According to Brubacher, biological values are ineffable and
satisfy a unique desire, which cannot be satisfied by any
other thing. According to this concept, when a child demands
a costly toy, he should be given according to his biological
values. Here needs and desires are more important than any
other thing.

“Education does not mean teaching

Whither Spiritual Education? By GR Reddy

Value-based education is the clarion call of the day
Widiaa weechaaree taan parupkaaree (356)
(Contemplate and reflect upon knowledge, and you will become a benefactor to others)
True learning is that, which induces in the mind the service of mankind
I ndian education is the legacy of the British system. Of late
Indian society too is getting more and more commercialized.
While the union and state governments are conscious of the
secular aspect of our education system, they are at the same
time ignoring social sciences and human values. It is high time,
to remember the eminent educationist and great philosopher
Dr. Sarvepalli Radhakrishnan, who had made it clear, that
spiritual education was the need of the hour to transform the
Indian society into a value-based society.
Post-liberalization and globalization, the entire educational
system has turned private and corporate. Consequently, today
education has become a consumer commodity with management
seats being sold to NRIs. It deviates from basic human values like
love, truth, affection, peace, non-violence and so on.
Eternal Voice
32
people to know that they do not know,
it means teaching them to behave as
they do not behave” - John Ruskin
Generally, education is more than teaching. It is a whole of
which teaching is a part. Teaching is concerned with instruction
and it influences pupils regarding the existing value system.
The 'educator pole' influences the 'educated pole'. Hence the Education is imparted to children on the basis of spontaneity
aim of education is to modify the nature of the educated and not and not on quality. Too much emphasis is laid on freedom
merely to supply a certain amount of knowledge. John Ruskin and not on discipline. “Everything that is desired is desirable”,
expressed similar views when he said, “Education does not is the slogan of the protagonists of this concept. For example,
mean teaching people to know that they do not know, it means
teaching them to behave as they do not behave.” Thus, the
when a child develops interest in fine arts, he should be
provided training in painting, modeling, music and dancing.
ultimate aim of education is to achieve better life. Consequently he can realize his values. Subjects, like
mathematics, physics, biology, geography or history should
Aims are an end in themselves and values are the product.
No wonder, the talk of values in education has emerged as a
national agenda. One of the most eminent thinkers on
education, Mahatma Gandhi considers values as inseparable
One cannot achieve purposeful activity without an aim or an
objective. After we have fixed our aim and objective for a
not be forced on him because he cannot carry the same
sense of consummation or self-fulfillment. The great
supporter of this concept, Jean Jacques Rousseau
particular thing we devise methods and strive to achieve the emphasized, “Education finds its purpose, its process and its
component in the full flowering and development of human
same in education. Values are the results that we actually obtain means wholly within the child life and to child experience.”
personality. In his view, every value is a typical way of life that
through education. Teachers and students are engaged in such The instinct and urges of the child are more important than
distinguishes one human being from another. Thus, the
activities that they think to be educationally useful and valuable. other things in the field of education.
personality of a person that characterizes his individuality finds
John S. Brubacher categorically stated, “To state one's aim of
an appropriate avenue for self-development.
education, is at once to state his educational values.” It is
Value education starts with the teachers and not with the
education which develops a sense of discrimination between
When we talk of values in the context of individuals and students. First the teacher has to be taught values.
good and evil. This discrimination is based on values.
institutions, we have to necessarily consider education as a It is imperative to impart value training programs to teachers
The students' learning centers are the proper places, where these
system of knowledge and training. Values are determinants of for the success of value education. Usually, students learn
values are developed.
human behavior. They play a vital role in the life of every values from the actual behavior of the teacher, who follows the
individual. Values are essential in our lives, as they facilitate values himself/herself; the theoretical teaching of values works
The sixth and seventh chapter of Chandogya Upanishad,
standards that guide the conduct of human beings. only a little.
which specially deals with ancient Indian education, states that
Aug - Oct, 2008
33

The main purpose of education is to bring about integral
development of the inner personality and contribute to self-
actualization by the person. Swami Vivekananda emphasized,
“Education is the manifestation of perfection already in man.”
John S. Brubacher categorically
stated, “To state one's aim of
education, is at once to state his
educational values”
Fortunately, human being is potentially perfect, but the potential
has to be actualized like the actualization of the seed into a full
tree with the help of the environmental factors. There is no need
to emphasize that value education alone can bring the
actualization of the potential perfection.
Philosophers who interpret the experience of the world in terms
of spiritual entities are known as spiritualists, and the
philosophy that is rooted in values must be imparted to students
at every level, from home to culture and from common school to
the university. Broad spiritual education should be imparted to
students at different levels but it is not desirable to narrow it
down to sectarian religious education. The text-books
prescribed for this purpose should contain ideals from all great
religions, like Hinduism, Christianity, Islam, Jainism,
Buddhism, Sikhism etc. Tolerance and understanding should
be the ideal of spiritual education, not fanaticism or
communalism. As a result we can get rid of the unbearable
stresses and stains of modern life. The plethora of knowledge,
which we have today, can be developed into 'wisdom' and we can
realize the self.
The University Education Commission points out,
“The fundamental principles of our constitution call for spiritual
training. There is no state religion. The state should not be
partial to any one religion. All the different forms are given equal
place, provided they do not lead to corrupt practices. Each one is
at liberty to approach the unseen as it suits his capacity and
inclination. If this is the basis of our secular state, to be secular is
to be broadly religious state. It is to be deeply religious and not
narrowly religious.”
Eternal Voice
34
It is a matter of experience that mankind reacts to human
behavior sometimes with approval and sometimes with
disapproval. Society makes judgments not only of various
kinds of human behavior but also of an individual. The kind of
behavior approved by the people is called moral behavior.
An individual can not only develop moral behavior but also
understand what is good and what is evil, what is right and
what is wrong. The concept of good however, differs from
person to person. It is education, which can make people
understand the nature of the highest good. Attempts by
learning centers should be made to develop moral
consciousness among the pupils.
Morality is social. All our actions are subject to the judgment of
community. We are responsible for what we do. Morality is
considered social because other people by their responses may
approve our behavior or may disapprove it. Moral
consciousness leads an individual towards spiritualization,
which is the inner realization of spirit. Morality helps
understand the difference between good and evil. On one hand it
enables one to respect the dignity of other people and on the
other it helps people to enter more and more into spiritual
realism. Spiritual values are eternal and unchanging. To realize
these eternal values, man takes the help of moral values, refines
his behavior and conduct.
The most distinctive feature of human life is its social character.
Man is considered a social animal. He is social by nature. In order
to live in society man has to look at his own welfare as well as the
welfare of others. Social values have been emphasized at every
stage of social development. The ancient Indian educational
institutions attached importance to social values. The students in
the Gurukulas had to render service to both, the students'
community in particular and the entire institution in general.
It is imperative, to introduce a program for inculcating social
values. Social ser vice implies ser vice to society or groups of
individuals bound together by rules or conventions or other
consideration for achievements of objectives and aims.
First the individual has to render ser vice to himself, bring
about his growth in such a way so as to enable him to be of
use to society. He must prove himself useful as a member of
the family, neighborhood, state, country and the world.
We find that the development of the individual is consistent
with this aim of usefulness and fitness in the context of the
objectives and aims in general.
The present educational system had ignored the aspiration of
essential values. Moreover, it has turned into a dead
mechanism. The history of India and its great traditions have
given us values of satya, ahimsa etc. Unfortunately, our
children do not get an opportunity to acquire these values
through education. It is indispensable to have an integral
system of education which would cater to the four-fold values
namely, Dharma (righteousness), Artha (economic
independence), Kama (emotional satisfaction) and Moksha
(spiritual realization), as advocated by ancient Indian
philosophers. Besides these, the gravest need is for
humanism, democracy, socialism and secularism. It is
imperative to make all possible attempts to inculcate value-
oriented education in the centers of learning. Educators,
educational administrators and people as a whole should
support this program and devote their time, energy and
resources to make education a success.
Values are the
results that we
actually obtain
through education
A short story
Building your home Anonymous
Sa sewa keetee safal hai jitt Satgur ka mann manney (314)
(Fruitful and rewarding is that service,
which is pleasing to the Guru's Mind.)
An elderly carpenter was ready to retire. He told his
employer-contractor of his plans to leave the house-building
business to live a more leisurely life with his wife and enjoy
the company of his extended family. He would miss the pay
cheque each week, but he wanted to retire.
The contractor was sorry to see his good worker go and
asked if he could build just one more house as a personal
favor. The carpenter said yes, but over the time it was easy to
see that his heart was not in his work. He resorted to shoddy
workmanship and used inferior materials. It was an
unfortunate way to end a dedicated career.
When the carpenter finished his work, his employer came to
inspect the house. Then he handed the front-door key to the
carpenter and said, “This is your house… my gift to you.”
The carpenter was shocked!
What a shame! If he had only known he was building his own
house, he would have done it all so differently.
Essence of Sikhi
BSR
Worldly education prepares one for worldly ways in which self-
promotion and profit-making often become one's main concerns.
The education of self-realization is an altogether different discipline.
It requires self-introspection followed by self-transcendence as
ordained by Guru-Shabad. It is a discipline of harnessing one's
faculties leading to single pointedness in terms of being a part of the
vast universal pattern. In this realization the individual self matters
no more. The seeker begins to live on a plane very different from the
one of ordinary physical existence wherein the spiritual attitude of
self-abnegation is considered tantamount to dying.
Aug - Oct, 2008
35

Accepting God's Will
By Bhagwan Singh
This is the true story of a man with common nasty habits turning into
a pious human being after coming into contact with a saintly officer
Jo too Karah Karaavah Suaamee Saa Maslat Parvaan (677)
(Whatever you do, or cause to be done, O Lord, that outcome is acceptable to me)
C het Ram was born in a poor family in 1948 in a small village
Banauh near Solan in Himachal Pradesh. The family
earned its living from a petty land holding. Chet Ram could not
study much because of the bad company of village lads. He took
to alcohol and other drugs at a tender age of seventeen and
became an addict of wine, opium, heroin, cocaine, tobacco
and..... the list is endless. He enjoyed the inhuman path and was
happy with and longed for the worldly pleasures.
When he turned 20, Chet Ram was lucky to get an employment
with the Government of Himachal Pradesh as a peon to the
Director in the Directorate of Agriculture, Shimla. While
attending to the Director, Chet Ram came across a cross section
of officers, who used to visit the Directorate. One such officer
was Iqbal Singh, who was then posted at Sirmore.
Iqbal Singh was a saintly man with a highly religious
background and bent of mind. At an early age of 22, Iqbal Singh
came into contact with Sant Teja Singh, who was carrying
forward the mission of Guru Nanak as per the instructions of
his mentor Sant Attar Singh Mastuane Wale. Iqbal Singh was
devoted to the service of humanity but didn't have a clear
perception. His meeting with Sant Teja Singh gave him a proper
direction. On Sant Ji's instruction, he joined the Department of
Agriculture, Himachal Pradesh at Sirmore with an 'aim' in
mind.
Chet Ram found Iqbal Singh to be actually treading the path of
spiritual bliss and Universal Brotherhood as propagated by
Guru Nanak. Each time he met Iqbal Singh, his fondness for the
man grew. He now wished to be more and more in Iqbal Singh's
company. Chet Ram also observed that people like him, who
were fond of Iqbal Singh, respectfully addressed him as Baba Ji
or Giani Ji.
Chet Ram's prayers were answered and destiny brought him
closer to Baba Ji. As luck would have it, Baba Ji got transferred
to Shimla as Joint Director, Agriculture in the year 1977.
Chet Ram's happiness needed no bounds. He immediately
applied for an internal transfer from the office of the Director to
that of the Joint Director. Soon his request was accepted.
Chet Ram was so glad to be with Baba Ji that he not only
served him in the office but also took to his household chores.
He used to cook for Baba Ji and the Sangat, which used to
frequent him. Chet Ram always felt as if he was in the company
of the Lord. He found that his lifestyle had changed drastically.
He was habitual of taking alcohol and drugs, but he found that
despite Baba Ji's awareness of it, he never questioned him about
this. Although Baba Ji used to preach Gurbani and Gurmat to
him, yet he never told him to give up any of his bad habits.
A pious company speaks for itself and its wonders are to be seen
by everyone. This is exactly what happened with Chet Ram
also. Baba Ji's moral-based lessons led him to give up alcohol
and all sorts of drugs.
Another striking feature that Chet Ram noticed was that
Baba Ji always bathed with cold water immediately after
midnight and then started his day by meditating on the Divine
Name. This motivated him to such an extent that he started
bathing with cold water and continues to do so even in winters.
Chet Ram now expressed his desire of learning Gurbani from
Baba Ji in order to perform Nitnem (daily prayers) himself.
Baba Ji blessed him with a Gurbani Gutka in Hindi language
so that he could understand it. Chet Ram started learning
Gurbani from Baba Ji. He felt extremely satisfied by offering
Nitnem. After sometime, when he felt affluent of reciting
shabads from the Hindi Gutka, Chet Ram now desired to learn
Gurmukhi so that he could come closer to Waheguru by
reciting his prayers in the original form and Baba Ji willingly
obliged to be his proud teacher.
Chet Ram was now enjoying his life in pious company of
Baba Ji, who was fully dedicated to serve humanity and
promote Universal Brotherhood, as directed by Sant Teja Singh
as per the preachings of Gurbani. He used to cook and serve
the Sangat at Baba Ji's home as well as in office. And when
someone from amongst the guests would offer him some gift in
cash or kind, he would politely refrain from accepting, saying
that it would not go with him to the eternal home.
While living with Baba Ji, Chet Ram noticed that Baba Ji would
neither take tea, coffee, nor any other beverage, except a special
type of tea, prepared from herbs. He anxiously enquired the
reason for the same and Baba Ji explained that the beverages
like tea and coffee contain toxins, like nicotine, which cause
Iqbal Singh was a saintly man with a highly religious
background and bent of mind. At an early age of 22, Iqbal
Singh came into contact with Sant Teja Singh, who was
carrying forward the mission of Guru Nanak as per the
instructions of his mentor Sant Attar Singh Mastuane
Wale. Iqbal Singh was devoted to the service of humanity
but didn't have a clear perception. His meeting with Sant
Teja Singh gave him a proper direction. On Sant Ji's
instruction, he joined the Department of Agriculture,
Himachal Pradesh at Sirmore with an 'aim' in mind.
gradual but sure damage to human body and disturb our mental
faculty. Chet Ram decided then and there that he would also
stop taking harmful beverages. His family followed him in due
course.
Aug - Oct, 2008
37

One fine day, Baba Ji informed his dedicated assistant of his
rather longish tour and offered him to be a part of it. Chet Ram
grabbed the opportunity and set off on an all-India tour.
After covering the Northern and Western parts of the country,
they reached Kerala in down South. One morning, after
finishing the routine chores, Chet Ram demanded of Baba Ji to
make some mustard oil available to him so that he could grease
his skin. Baba Ji smiled and replied, “Why do you need the
artificial oils, lotions or creams at all? Look at my skin. I don't
even use soap for my bath, nor do I ever apply any sort of
ointment on my skin.” Baba Ji then scratched the skin of his
forearm and showed Chet Ram that not even a single dry
“The Almighty blessed me with a son.
I accepted him as God's gift. But now,
He has taken it back from me. Why should I
be sad now? I've learnt it from Gurbani
that whatever happens, is all for the best.”
scratch was visible. Thus, Chet Ram learned about the natural
moisture present within our skin and also that the cosmetic
products are actually harmful for the skin. Since then, Chet Ram
has never used any cosmetic lotion.
Meanwhile, Chet Ram got married and was soon blessed with a
daughter. Sometime later, a son was born. Everyone except
Chet Ram was overjoyed to receive the 'heir of the family'.
Chet Ram accepted the new born as God's Will. But destiny had
something else in store for the poor fellow. Only after fifteen
days of his birth, the hope of the family - the son - passed away.
Mourning spread its horrible shadows all around. Everyone in
the family except Chet Ram, was struck with grief to lose the
only 'heir of the family'. Chet Ram, once again, accepted the
death of his son as God's Will. He firmly confided with Baba Ji,
“The Almighty blessed me with a son. I accepted him as God's
gift. But now, He has taken it back from me. Why should I be sad
now? I've learnt it from Gurbani that whatever happens, is all for
the best.” Baba Ji was amazed but satisfied to see Chet Ram's
spiritual progress and patience to accept the Lord's ways.
In later years, Chet Ram was blessed with two more daughters.
One day, he went to Baba Ji, and said, “I have three daughters,
and I'm quite content with what the great God has blessed me
with. Moreover, I don't have the craving to get a male child, when
God has blessed me with these Lakshmis. So, I've come to seek
your blessings and permission to get operated.”
Baba Ji listened to his subordinate patiently and replied,
Eternal Voice
38
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“Chet Ram, I'm glad to learn that you have such a deep faith in
the gracious Lord. All the time I receive people requesting me to
pray for a male child, whereas you've surprised me with your
resolve. May God bless you.”
Chet Ram retired recently from the government service.
His family, neighbors and friends from his village wanted him to
rush to his native village immediately from his office, so that they
could celebrate his retirement. He replied that he would not
bharat
return home without seeking the blessings of Baba Ji, who had
retired much earlier and is now at Baru Sahib, running several
projects for the welfare of humanity and rendering yeoman's
uncover the world of glamour
service towards Universal Brotherhood. He also told his
relatives and well-wishers that instead of spending his hard-
earned savings on their worldly pleasures of drinking and
dancing, he would rather offer it to Baba Ji for serving mankind.
Chet Ram visited Baru Sahib along with his wife. He informed
Baba Ji that all his daughters are happily married and well-
settled. He is now a grandfather of five children. He also thanked
Baba Ji for guiding him to a healthy life, as even now at the age
of sixty, he was feeling as young as he was twenty years ago.
When an ordinary man like Chet Ram can
transform his life in a pious company,
then perhaps anyone can transform
himself for the sake of health and
spiritual bliss
Baba Ji was pleased to hear all this from his one time dedicated
lieutenant. Knowing Chet Ram's financial condition and his
loyalty to the Almighty, Baba Ji offered him free education for
all his grand-children in Akal Academy. Chet Ram politely
refused and said that he would not take advantage of Baba Ji's
close proximity and goodwill gesture. Not only this, Chet Ram
also gave a sum of rupees ten thousand as his contribution
towards the ongoing projects at Baru Sahib.
While departing, Chet Ram offered his services to Baba Ji.
He said that he would settle all his pending responsibilities and
return to Baru Sahib with his wife and perform Sewa
(selfless service) for the entire life.
When an ordinary man like Chet Ram can transform his life in a
pious company, then perhaps anyone can reform himself for the
sake of health and spiritual bliss.
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 U nites States is the super power of the world. It is technically,
economically and scientifically a developed nation.
We keep on hearing, how the rich in India take their ailing kin to
America for medical treatment. A number of Hindi films are
based on the notion that many diseases that are incurable in
India can be treated in America.
Prabhjot Kaur was born to a non-resident Indian parents settled
in America. Her mother, Surinder Kaur was the happiest
woman on earth to be blessed with a lovely daughter. Prabhjot
was the apple of her parents' eyes. As she was growing up, her
parents pinned all their hopes on her. They sent her to one of the
best schools of the area. Surinder Kaur used to derive immense
pleasure seeing her daughter studying and playing with other
children of her age. She always thanked Waheguru for blessing
them with such an adorable daughter.
Barely a week after Prabhjot had celebrated her fifth birthday,
Surinder Kaur received a phone call from her school.
The only hope left for the family was Waheguru. All of them
started visiting the local Gurdwara regularly to offer their
prayers to the gracious Lord. It was during one such visit to the
Gurdwara that they happened to meet Baba Iqbal Singh, who
had come there from Baru Sahib, Himachal Pradesh (India).
Surinder Kaur narrated the painful story of her daughter's
sufferings to Baba Ji. Seeing the precarious condition of the
family, Baba Ji suggested if they could take Prabhjot to
Baru Sahib, where she could be treated with the help of
naturopathy coupled with Naam Simran.
For the first time in several months the family's miseries seemed
to be abating. Accompanied by her mother, Prabhjot reached
Baru Sahib. Soon her naturopathy-based treatment
commenced under the expert supervision of Baba Ji and other
therapists and doctors. Prabhjot's intake now consisted of
herbs, fruit and vegetable juices, besides regular medicines.
She started performing regular Paath and Kirtan in the
Darbar Sahib. Her routine also included regular walks twice a

A New Lease of Life through

The teacher informed her that Prabhjot was suffering
from a severe pain in the stomach. They had given her
first-aid, but she needed medical advice. Surinder Kaur was
taken aback and couldn't understand what to do.
She informed her husband over the phone and left for the
day and lot of exercises. Her mother also began regular
Naam Simran and prayer for Prabhjot's health.
Within a few days Prabhjot started feeling better. Her medicine
(twelve tablets per day) prescribed by the doctors earlier, was

Naturopathy Dr. Gurdeep Kaur

school immediately. She found her daughter in trauma and
immediately took her to the nearest physician. The doctor
examined the girl and prescribed a medicine for stomach
ache. Prabhjot felt better.

Sarab rog ka aukhad naam kaliaan roop mangal gunn gaam (274)
A few days later, the pain recurred while Prabhjot was playing
in the park. Her friends escorted her home. Surinder Kaur gave
her the medicine, the physician had prescribed earlier and the
pain subsided. But after sometime, similar attacks of pain
reduced to minimal within a few weeks of starting the
naturopathy treatment. She also started loosing the weight that
she had gained. The stools that she passed were now much
normal -- painless and bloodless. The pain in her abdomen was
gone. She started feeling energetic. The recovery was slow but
steady and surely refreshing and welcome. And within a few
months the magic of naturopathy and Naam Simran enabled
Prabhjot to fly back to her native place.

(The Naam is the panacea, the remedy to cure all ills.
Singing the Glory of God is the embodiment of bliss and emancipation.)
started erupting all too often. Her parents were worried.
They arranged the best medical treatment but in vain.
She was now ready to join the school again and be with her
friends. Her parents were relieved. There was happiness all
around. For Prabhjot life seemed to be beautiful, normal and full
One day, a doctor advised X-Ray of Prabhjot's abdomen. of meaning again.
She was diagnosed to be suffering from Ulcer Arian Colitis
(ulcer in the stomach). Doctors tried to cure her but nothing
seemed to work. Finally they pronounced Prabhjot's ailment as

Essence of Sikhi
incurable. They said that Prabhjot would have to live with the
ulcer in her stomach and that she could survive only on the
(Here we bring you a true and awesome story of a patient, who could conquer a life medical support.

threatening disease, thanks to naturopathy. This is a short narrative about a girl,
who hails from America. She was suffering from a dreadful disease, which the
doctors diagnosed to be incurable. She lost hope in life. This write-up, penned after
an intensive interview with her, reveals how naturopathic treatment cured her and
brought back happiness in her life.)
Prabhjot was now completely dependent on medicines - a dozen
BSR
tablets a day. Everybody had lost hope. The darling of the family
was experiencing slow death every second in front of their eyes
and they could do nothing. Uncertainty and pessimism
prevailed. The girl was decaying even before she could
understand life. When she should have been eating fruits, ice
creams and other goodies etc., she was surviving on medicines.
She gained enormous weight and her stools had become painful Blind are they, and deaf also, who allow not their awareness (Surati)
and bloody. Prabhjot's bodily discomforts increased and she to grow through assimilating the message of the 'word' (Shabad) in
could not understand what was happening to her. Her parents' their ways of living. Vision and understanding thus perceived raises
lifeless faces further added to her misery while they waited for
one above the level of a mere creature.
the inevitable end to her life.
Aug - Oct, 2008
41

Kaur’s
Conscious Kitchen
Kah Kabir goongai gur khaa-i-aa poochhai te kiaa kaheeae (334)
(Kabir says, the dumb man has tasted sugar, but what taste can he tell if questioned?)
W hile 'global warming' has become the most debatable
and trendy topic amongst opinion leaders, politicians,
activists and elites around the world, obvious changes in the
climate, drowning of the polar bears, unprecedented pollution
and increase in the number of diseases have forced a common
person to think about the reasons and consider changes in
lifestyle hitherto taken for granted. There is a growing sense of
personal responsibility for what we as average human beings,
can do, not only individually but as a global community to make
this Earth a better place. As conscious citizens of this world,
Sikhs have by far the most enlightened view available to them
from the teachings of the Gurus and the environmentally
conscious lives they lived. In the Shaloka:
Pawan Guru paanee pita maataa dharat mahat (8)
(The Air is the Teacher, Water the Father, Earth the Great Mother)
the Gurbani gives the whole environment, that sustains us the
status of Guru; Water, the Father and Earth, the Mother.
Furthermore, the Guru Sahib directs us to take care of them as
they take care of us. There are numerous examples that guide
our lifestyles towards green living exemplified by the institution
of Langar that feeds and nurtures the hungry with simple and
nutritious food in the most earth friendly way possible.
The sensitivity that Guru Har Rai showed towards conservation
and sustenance of flora and fauna and the untiring efforts of
Bhagat Puran Singh, who lobbied for saving trees and reversing
pollution of our rivers also lead us to respect the environment.
Eternal Voice
42
By Gurmeet Kaur
Yet somehow we have become a community that takes pride in
eco destructive displays and visit fast-food outlets. We extend
the use of bottled water to Langars and Chhabils that trashes
the landfills with plastic bottles and Styrofoam plates without a
single thought about the negative environmental effects our
actions have. It's time to look at this thoughtless behavior and
say, “enough is enough”. We have abused our planet for a long
time. It's time to stop trashing and contaminating the
environment with synthetic toxic wastes that our fast and
convenient lifestyle produces.
The thought of taking personal responsibility leaves us feeling
challenged. Doesn't it? Yes, theoretically we all want a greener
planet but what can we, as average Sikhs and consumers, do on
a practical level? Isn't it easier to leave it up to the governments
and the activist organizations to make a change? No, not if your
name is Kaur or a Singh. You are the change agent for the future
and at least you can do your part. Simply by making a few
lifestyle changes for yourself and inspiring others to do so, you
can bring about a revolution in the way we treat this earth!
A very effective reduction in carbon footprint can be brought
about by greening our kitchens and by changing our eating
habits; Changes here, need not be monumental, but the results
are. Small changes that you will make will become the seed for a
larger positive impact on our environment. By adapting to these
changes in our kitchen, our family of two alone has reduced
thousands of pounds of carbon dioxide emission per year.
The prospect is unlimited if you all join us. So open your minds,
do your own assessment, and spread the seed. Here is my top
10 to-do list for a Conscious Kitchen - Gurmukh and Green.
10. Onboard with organic
Why should we?
Excessive use of fertilizers, herbicides and
pesticides has not only poisoned the food we eat but
it has overloaded the earth with synthetic chemicals
and made it barren. These toxic chemicals make
their way into the water supplies and become a part
of our food cycle. Organic and sustainable farming
methods produce the food with a natural way of
controlling insects and pests while using crop rotations and
other sustainable techniques to enrich the earth of its natural
nutrients that make their way into the food. Organic dairy
practices allow free roaming for cows to feed naturally and
healthfully, free of BGH (Bovine Growth Hormones) and
antibiotics so that those hormones and antibiotics don't make
their way into our body.
Easy Tips:
•In the west, almost every food chain carries organic produce,
grains and dairy whereas some specifically specialize in them.
Ask your grocer about carrying organic items, if they currently
don't. Yes, organic food is slightly more expensive, but investing
in your health is the best thing you will do for yourself and your
family.
•In India, organic farming is
f inding its roots again.
Cooperatives of organic
farmers, who market their
products to end users such as
Kudrati Kheti Producers
are quickly emerging. There
is a natura l fa r ming
movement called Nanak
Kheti lead by Kheti Virasat Mission (KVM), a civil society
action group headquartered in the Jaitu town of Faridkot district
which already has 800 members affiliated to it. The KVM
network can provide natural grains, pulses, fruits, vegetables
and ghee. Get involved today for a better life tomorrow.
9: Love local
Why should we?
The average meal in the U.S travels 1200 miles
before it becomes dinner on our tables. Buying
locally grown food accomplishes the goals of eating
seasonal, eating fresh and reducing the carbon
dioxide emission associated with the transportation
thus being healthy for us and mother earth. Buying
local produce also supports the
local economy and small family
farms. Not only the produce that
is trucked, flown or shipped in
contributes to global warming, it
is also harvested prematurely
and subjected to chemical, color
or radiation treatments for
preserving the looks and texture.
Local produce, however, is sold
shortly after being picked, which
makes it not only fresher tasting,
but full of nutrients and devoid of
preservatives.
I was dismayed to hear from an Aunt in India, who proudly
exclaimed, “Now we can eat everything in every season from
every corner of the world, just like you because such supermarkets
are coming up everywhere!” My heart went out to the local
Sabzi wallas and farmers and I did not know how to explain to
my Aunt what I would give to have the comfort of buying great
local produce everyday at home - produce that never saw
plastic packaging, refrigeration or a colored wax coating.
Easy Tips:
•Look for local farmer markets. They are everywhere.
Ask frequented grocery stores to carry more local foods. We enjoy
a long summer farmer market in our area held in the town square
every Saturday. Food just means so much more if you know your
money is going directly to the farmer who worked hard for it.
•Some areas also have a Community Share Agriculture
(CSAs), where you prepay and the farmer delivers a crate of
local produce to your doorstep every week.
8: Revert to re-usable and biodegradable
Why should we?
Paper plates, napkins and plastic dinnerware waste
the environment, increase bulk in trash and kill
trees. Real dishes, cloth napkins, and steel cutlery
enhance the eating experience while reducing toxic
trash and saving trees. For household cleaning,
switching to green products such as recycled
paper towels a nd
biodegradable cleaning supplies
will ensure that you are not dumping
toxic wastes into the water supply.
But remember, we can't buy our way
to a greener world. It takes behavioral
change, which often involves buying
fewer products, not more. Every
product has an environmental cost, from
processing to transportation to disposal even though it may be
produced out of recycled material.
Aug - Oct, 2008
43
 Easy Tips:
•Replace chemical cleaners with good old fashioned baking
soda and vinegar and go for biodegradable dishwashing soap.
•Use old towels as rags for cleaning counters and floors.
•Pack lunches in reusable lunch bags and washable containers
instead of plastic wrap and bags.
•Keep a set of cutlery at work and wash after each use instead
of using disposables.
•In India, advocate reverting to Pattalware (plates and bowls
made from the tree leaves) for community meals and Langar.
The pattal products are completely biodegradable and may be
discarded after a single use. These are used for composting.
They are an inexpensive alternative to modern paper or plastic
utensils while they promote cottage industry.
7. Efficient on energy and water
Why should we?
Clean, Potable water is fast becoming the rarest
natural resource. What we take for granted here in
water affluent places, is a rare commodity in the
world and our overuse and wastefulness affects the
availability of water to the rest of the world. Even
here in Georgia, we have faced critical water
shortages and droughts that have caused many of us
to rethink our behavior. Think of the world water supply as a
single tank with several outlets; some fat holes and other places
just a few pin holes. Good fortune to live near fat holes does not
give us the privilege to drain the supply and deprive billions living
near pin holes. Women in some countries walk up to 5 miles
everyday just to fetch
2 buckets of water for
cooking and
drinking. The same
is true for energy;
electricit y and
natural gas which we
take for granted are
mostly produced
from non-renewable
resources and
produce significant
pollution in the
process. Go easy on
their use!
Easy Tips:
•Soaking your beans, lentils and grains overnight and using a
pressure cooker reduces the cooking time and energy by up to
80%. Eating more raw foods is not only healthier but also more
environment friendly. Add whole fruits, sprouts and salad to
your diet.
•Reuse the water used to wash veggies and fruits for watering
your plants.
Eternal Voice
44
•Chose the right appliance for the job. Heat the water in a kettle
not in open pot. Use the toaster oven instead of a large oven for
small jobs like toasting nuts. Use smaller pots for cooking small
portions. Little changes make big difference. You will be saving
thousands of gallons of water and energy making some simple
common sense changes.
•Use the appliances such as dishwasher only when full.
If washing dishes by hand, fill the sink instead of letting the water
run. I want to step outside of kitchen to address just this one.
The appliance that is the biggest energy consumer in the
household resides in your laundry: your clothes dryer. Revert to
the old fashioned clothing line folks! There is nothing wrong with
using solar heat to dry your clothes in your backyard. Make it a
chore for your children. Teach them to conserve energy as well.
6. Reduce restaurant trips (unless if it's the dhabas of course)
Why should we?
By reducing the dependency on fast foods,
restaurant foods, soft drinks and processed meals
and replacing with nutrient-rich, home-cooked
meals you will improve both your and the planet's
health. By reducing those trips and eating a family
dinner in your kitchen, you'll not only reduce gas
pollution and food wastage but also build a stronger
foundation for healthy living for your children. By eliminating
those empty calories you will lose weight and feel great.
Easy Tips:
•Plan a menu for the week ahead of time to cut down on
shopping trips. Thinking ahead the night before (for example,
soaking the lentils or beans) also makes the job quicker and
easier.
•Simplify traditional recipes by forgoing the frying of onions,
ginger and garlic and instead cooking them raw along with main
items - saving time, energy and cutting down on saturated fats.
•Keep healthy snacks, like nuts or dried fruit, in your car, so you
don't need to waste time and gas sitting in a drive-through for
some junk when in need.
•If you are on the run, put your money in local eateries such as
Punjabi Dhabas or local flavors of Pop and Mom diners that
make real food. Retrain taste buds to like the real food taste
instead of frozen and reheated processed food. It is unfortunate
that even in India our new generation prefers to eat out at
McDonalds and KFCs than to patronize the local Dhabas that
make fresh and healthy food.
5. Buy bulk and banish bottles
Why should we?
For bottled-water addicts, trading in the convenience
and cool looking bottles for good old tap in a
reusable glass container may seem like a status
downgrade. However, consider this: according to
National Geographic magazine, Americans alone
buy more than 8 billion gallons of bottled water a
year and toss 22 billion empty plastic bottles in the
trash. So what's the problem? Nothing if plastic was
biodegradable. Plastic takes anywhere from 500 to 1000 years
to degrade and not in a bio friendly way. The toxic little pieces of
broken plastic eventually find their way into the water supply or
end up in ocean and guess where else ? In you!! Through the
fish you eat or water you drink. Oh, and by the way some plastic
bottles can be toxic while in use too. Canada just declared it is
taking some types of plastic bottles for babies out of the market
because they contain bisphenol A, a known toxin.
Why buy bulk ?
Because packaging pollutes. While individual packs are
convenient, measuring out snacks, nuts or granola from a big
jar into a reusable box for lunch or car takes only a few seconds.
Not only do companies charge a premium for individually
packaged goods, you will save on trash bags to throw out all that
excess garbage, save the landfills and associated transportation
emissions.
Going for natural snacks like fresh fruits, dried fruits and nuts
eliminates the intake of toxic preservatives, additives, colors
and flavors in your diet while minimizing packaging.
Easy Tips:
•Buy a reusable neoprene bottle and use it till it breaks. If you do
not trust the lead content in your local water supply, get a filter
for your home and fill
your bottle from that.
Remember the facts
above when you reach
for bottled water at the
convenience store or a
lunch meeting.
If you must purchase a
water bottle, at least
recycle it.
•We save our pasta
sauce jars and glass
juice bottles. Unlike
plastic which leeches at
higher temperatures,
these are safe left in the
car.
•Instead of packaged veggies and fruits, go straight for the bin.
If you eat a particular food in quantity, such as yogurt, choose the
large container and spoon out what you need instead of buying
several individual tubs. (Better yet, make the yogurt at home).
•Substitute fruit juice with a wholesome fruit. Not only do you
save the environment, you get additional fiber along with all the
vitamins and minerals intact, which the pasteurization kills.
•If you are or have children into sports, buy powdered
electrolytes and mix in reusable water bottle instead of buying
prepared products such as Gatorade.
4. BYOB (bring your own bags)
Why should we?
According to the National Geographic magazine,
more than 500 billion plastic bags are consumed
worldwide in a year. Most of these degrade toxically,
go to landfills or get littered and in the end provide
hazards to animal and marine life. Over 100,000
birds and marine life die each year, due to an
encounter with plastic debris, much of it, plastic
bags. So is paper better? No. Americans alone use
10 billion paper bags in a year. That's over 14 million of oxygen-
producing, carbon consuming trees that are cut down to provide
pulp needed for shopping bags. The shopping solution? Bring
your own reusable bags.
Easy Tips:
•Purchase and use canvas or laminated bags. As soon as the
groceries are unloaded; go put them back in your car trunk so
that they are always there, when you stop for shopping.
•If you have ethnic prints or embroidered bed spreads lying
around for ages; too beautiful to discard; get some shopping bags
made out of them and give them the showing they deserve.
•As further incentive, it would help to know that reusable bags
are the status symbol of the decade. Also they are a great
statement makers.
Aug - Oct, 2008
45

3. Revert to roots (convert your lawn to a mini-farm)
Why should we?
Think about the amount of water, fertilizers, weed
control and fungicide you use to keep that lawn
green. Plant fruit trees if you have the space or go for
a vegetable and herb garden. Punjabis have a long
connection with agriculture. Guru Nanak, after
returning from his Udasis (travels), settled in
Kartarpur and farmed. Re-cultivate that connection
with the earth. Once you feel that connection with
food, you'll change the way you eat. It becomes so much more
real, and so much more a part of you. It also brings appreciation
for the farmers, who make their living nurturing their fields for
your food.
I remember visiting Punjab as a child and snacking on a huge
carrot or a radish or sugarcane without one knife touching it.
Now, our young ones would have no clue what to do with them.
Start community based agriculture share practices. You don't
have to grow the whole array of kitchen vegetables; just a select
few coordinated with your friends. Gurdwara provides a perfect
place to exchange your tomatoes with Binder's Bhindi and
Maninder's home grown Methi.
Easy Tips:
•You can start with a single window pot of basil and move on to
a herb garden with fresh mint, peppers and a rosemary bush
then gradually up your level to a vegetable garden.
•Already connected to the inner farmer? Start your compost
pile. It's not as challenging as it sounds. Keep a bucket with a lid
in your kitchen right next to your trash can and deposit all your
vegetable and fruit peels in it. Once a week empty the bucket in
your compost pile and turn the pile over. Add dried up leaves,
yard clippings for brown material when you have them. You will
not only have healthy compost for your garden but you will
reduce your take out garbage amount by more than 50%.
That amounts to saving in transportation and landfill area.
Eternal Voice
46
2. Welcome vegetarianism
Why should we?
The resources needed to raise, slaughter, process,
refrigerate and transport animals for meat : such as
livestock feed, water, fuel and land greatly exceed
those required for raising fruits, vegetables, nuts and
grains upto seven times more! As the world
population multiplies and giant corporations get
greedier, the space used for raising animals is
reducing, resulting in their exposure to high levels of diseases and
toxins from their own waste products, antibiotics and growth
hormones. Runoff from meat farms pollutes the water source and
methane gas produced by them directly adds to global warming.
The health benefits of a vegetarian diet alone give one a reason to
say good bye to meat. Most diseases including major killers such
as heart disease and most cancers have a direct link to animal
based diet. I don't even have to address the inhumane way the
cattle are treated from birth to death.
Easy Tips:
•Go vegetarian three days a week and slowly increase. While
using meat, use it as an addition instead of as a main dish, adding
it into dishes loaded with vegetables, grains and herbs.
•Substitute meat with foods high in protein such as lentils,
beans, tofu and nuts.
•Still worried about protein and other nutrients? Green foods
such as Spirulina have more protein, rare amino acids and B12
one typically attributes to a meat diet.
1. Nurture the neighbor in need
Remember people are a big part of the
environment. The no. 1 job of every Sikh kitchen is
to feed the hungry. Hunger is everywhere; hunger
for nutrition that is. Even in our middle class
neighborhood in the USA, our kitchen finds a
needy family almost every week. It may be a sick
neighbor, a friend who just had a surgery or an elderly person.
Many have learned healthy and green ways of eating and
benefited. Some who did not have a clue about vegetarianism
Switch to the Healthy cooking oil,
the world is switching to
and health foods are more conscious of what they put in their Jivo Gold Canola (Edible Oil)
bodies now. They have learned to eat more vegetables,
appreciate more fruits and learned how simple it is to cook
beans and rice at home from scratch. They have learned to
grow sprouts and fresh herbs.
By focusing on our needs versus our wants we can afford a lot
more in time and money to feed not only ourselves but a
neighbor in need. Wherever a Sikh lives, the neighbor should
know where to turn to in case of need. They should know the
magnanimity and power of a Conscious Kitchen, of Guru
Nanak's kitchen.
In the end, Simply open your mind and evaluate your role as a
conscious Kaur and Singh of the Guru. Educate yourself about
the issues concerning the planet today. Know that the Guru has
empowered you and that even from your own kitchen, you can
be a beacon of change. Implement the change and talk to your
communities about it. If we all make a resolute and collaborative
effort, we can implement positive changes for ourselves, our
children, our communities and our mother Earth.
(I am a free spirit wandering this earth; been to a lot of places in all
kinds of moods and in search of different experiences. Nothing made
complete sense until I fell in love with the enormous ocean of
Gurbani. Sikhi makes this life come alive. Colors are more vivid,
places more beautiful, people more valuable, heart more content and
the soul more joyous. I am a better mother, better friend, better
student and a better citizen of this earth. Sweet Sikhi gives the
passion for this life....But I can't explain it. It's like a candy to the
mute...When he tastes it, he can only smile but not explain.)
- Gurmeet Kaur
Essence of Sikhi
BSR
The 'word' (Shabad) of the guru enables one to become alive spiritually.
This means turning oneself away from deeds which are materially
motivated. Submission to the word of Guru makes one a Sikh. One with
the Divine Order (Hukam), a Sikh shimmers in speech and action.
Aug - Oct, 2008
47

ZAFARNAMA
By Amardeep Singh
After a brief respite, Guru Gobind Singh
addressed two letters to Emperor Aurangzeb.
These letters are described as Fatehnama and
Zafarnama. The basic tenor of these
communications is one of defiance and
courage, highlighting the glory and ultimate
victory of truth and trust in the Almighty.
In the battle of Chamkaur (December, 1704), Guru Gobind Singh lost his two elder sons along with a batch of
faithful Sikhs who fought valiantly against an overwhelmingly large Mughal army. After the battle, Guru
Gobind Singh reached village Machhiwara, where he composed a Khayal addressed to the Almighty:
Khayal: Patshaahi 10
Mittar Piyarey noon, haal mureedan da kehna.
Tudh bin rog razaian da odhan, Naag nivasaan de rehna.
Sool surahi khanjar piala, Bing kasaeeyan de sehna.
Yarrhe da sanoo satthar changa, Bhatth kheryan da rehna.
The letter of victory
On how Guru Gobind Singh's letters to Aurangzeb
unnerved the Mughal Emperor
After a brief respite, Guru Gobind Singh addressed two letters
to emperor Aurangzeb. These letters are described as
Fatehnama and Zafarnama. The basic tenor of these
communications is one of defiance and courage highlighting the
glory and ultimate victory of Truth and trust in Almighty.
There are repeated references in these letters to the battle of
Chamkaur, which was unique in the sense that history presents
no parallel to the valour and endurance displayed by forty Sikhs
under the command of Guru Gobind Singh, who fought a huge
and strong Mughal army. Forty tired and half-starved Sikhs,
along with Guru Gobind Singh and his two sons were encircled
in a Garhi (fortress-like, mud-walled make-shift structure) by
hordes of Mughal mercenaries.
In an effort to storm the 'fortress' on the strength of sheer
numbers, the Mughals entered the battlefield with war cries on
their impatient steeds. They realized soon the folly of their move
when they were severely mauled by the waves of arrows and
rounds of musket-shots from the secured structure.
Time after time, the Mughal forces regrouped to overrun the
fortress, but not one of their soldiers dared to get close to it in the
face of continued shower of deadly arrows and musket shots. To
the horror of the mercenary soldiers, some acclaimed fighters
and seasoned Mughal Generals tasted dust, becoming the target
(Tell my Beloved Friend the condition of his disciple. Without you, the soft
bed is affliction of perpetual pain, like living among snakes. The flagon a
spear, the goblet a dagger, like enduring the butcher's sharp edge. With you
my Beloved Friend the hut's discomfort is a blessing, Curse is on the luxury
of the Kherhas!)
of Guru Gobind Singh's marksmanship. He utilized his
distinctive prowess selectively and reserved his arrows for
chosen arrogant Mughal fighters.
As the battle progressed, the entire area was littered with dead,
maimed and wounded soldiers crying for help. This mortified
the Mughal army and severely dampened the moral of the
Mughal soldiers. By this time, their euphoria had evaporated.
Eventually, the ammunition in the fortress was depleted.
Guru Gobind Singh then fielded batches, each of five Sikhs,
to fight the advancing Mughal army. To the satisfaction of their
'True King', the sprit-born soldiers pounced upon the well-clad,
well-armed, and decorated Mughals, like hungry lions going for
prey. Very soon, cries of astonished pain rose from the
butchered mercenaries, who had never experienced such an
attack from such well-trained and utterly death-defying
invincible soldiers on Indian soil.
Invincible they indeed were. Their 'True King' was all the time
watching over them, giving them the spiritual strength.
The battle was still at its zenith, when Guru Gobind Singh
handed his double-edged sword and shield to his elder son
Ajit Singh, aged just 18, and patted him, knowing fully well that
this was his last meeting with him. Without such supreme and

exemplary sacrifice, the foundation of the rule of tyranny would
not be shaken.
When Sahibzada Ajit Singh entered the fray, there was
commotion. Young Ajit Singh was a seasoned fighter, wielding
the double edged sword with such consumerate skill that it
caused consternation among the Mughal mercenaries. As the
youthful Ajit, the 'invincible', advanced, he sent heads rolling and
cleared a good part of the battlefield with his sword as a sickle
clears standing grass. The dead and dying lay around him.
Seeing despair and dismay among the Mughal army, Nahar
Khan, a senior Mughal General, bounded to the front line to
match the young Sahibzada and challenge his supremacy. But
he was in no time grounded by a single arrow from the bow of
Guru Gobind Singh, which pierced through his neck. Fighting
amidst a horde of Mughals, the Sahibzada moved swiftly,
dazzling the enemy with lightning movements, his double edged
sword attacking savagely left and right as he shifted his position
quickly. He used his momentarily lowered shield as bait
effectively, drawing his prey close enough to make him a
helpless target of the heavy sword.
Afghan Khan, another General of the Mughal army, was able to
stop Sahibzada Ajit Singh's exploits in the battlefield.
After the elder son's glorious martyrdom, Guru Gobind Singh
called out: “Come Bhai Jujhar Singh, it is your time and turn.
Move out at the head of five Sikhs. God Almighty will watch over
you benignly as you fight the perpetrators of tyranny.”
Sahibzada Jujhar Singh, though an adolescent of only 14, had
learnt the use of the sword in the previous two years. With a
single cut, it was said, he could separate the trunk of a tree,
thicker than a human neck.
Sahibzada Jujhar Singh obtained his father's blessings by
bowing before him and touching the Guru's feet before moving
out to the battlefield with a drawn sword to repeat his elder
Eternal Voice
50
brother's feats and met the same fate as of the elder Sahibzada
after showing his prowess against the Mughal army.
By the time darkness descended on the battlefield, Guru Gobind
Singh was firmly entrenched in the fortress along with five
Sikhs, including two of his Panj Piaras (five beloved ones).
The Mughals had stopped sending any more groups of armed
men and there was a lull for the night.
Guru Gobind Singh informed his followers about his decision to
take on the Mughal army in the field himself in the morning.
But the Panj Piaras thought differently. They begged of their
Guru to escape under cover of darkness because he still had the
unfinished task of ordaining the Khalsa. Eventually, they
prevailed upon the Guru, who found reason in their request.
Guru Gobind Singh removed his plume, which he sported all his
life and gave it to Sangat Singh, who had a striking resemblance
to the Guru. He also gave away his falcon which used to be
perched on his forearm. Like an ordinary soldier followed by
three faithful disciples, including Bhai Daya Singh, he walked out
of the fortress to reach the jungles of Machhiwara.
In Machhiwara, Guru Gobind Singh met two Afghans,
Nabi Khan and Ghani Khan, who used to visit him in Anandpur
to sell horses and had been well rewarded. They had great
reverence for the Guru since they had attended some of his
congregations in Anandpur. They had been influenced by the
Guru's pious life and the devotion with which the Sikh Sangat
worshipped their 'True king'. The Afghan brothers made
arrangement for the stay of the Guru for some time.
Some followers of the Guru visited him here. He also had some
time to rest and contemplate. It was here, that the Guru wrote the
first letter to Aurangzeb. This letter, comprising 24 Persian
couplets is known as Fatehnama (letter of victory).
The letter was also written in response to innumerable
complaints of poor peasants, both Muslim and non-Muslim,
against the high-handed functionaries of Aurangzeb,
who extracted exorbitant and unreasonable taxes. Moreover,
some of his own experience during the battles of Anandpur and
Chamkaur (1704) needed to be brought to the notice of
Aurangzeb, who might have been wrongly informed by his
subordinates of their 'victory' over Guru Gobind Singh. That is
why this Fatehnama was considered an essential
communication to the Mughal Emperor.
When Guru Gobind Singh was based in Anandpur, the Mughal
army had laid siege without any provocation. This siege had
lasted more than six months. The Maulvis (priests) and the
commander of the Mughal army had passed letters supposed to
have been written by Aurangzeb inviting the Guru to meet the
Emperor and also ensuring the Guru free passage to wherever
he might like to go. There was one letter in which the Emperor
had assured the Guru's safety on an oath on the holy Qur'an.
Contrary to these sworn assurances, the Guru was attacked as
soon as he came out of the fort at Anandpur.
In the Fatehnama, Guru Gobind Singh reminded Aurangzeb
that his rule rested on the unchecked loot, plunder and deceit; that
the rosary in his hand was just a fraud; that the blood of his father
and brother was smeared on his face; that his dismal failure in you with army and your reputation as a devotee will suffer.
Deccan and Mewar was just a warning to him against his You may live in my kingdom as other saints and devotees do.”
maltreatment of his subjects. Guru Gobind Singh cautioned him
not to cast his evil eye towards Punjab, where he would not get In reply to this letter malicious letter received at Dina,
even a drop of water to drink or a single moment's rest. He warned Guru Gobind Singh penned Zafarnama, the second letter in
him that his end was near and he would be duly punished in the May 1705. This letter is also composed in Persian and has 111
Almighty's Court for the mistreatment of his people. verses. The tone of this letter was much sharper than in the
earlier one. It highlighted the foul and mean behavior of
The task of delivering the letter was entrusted to Aurangzeb's Subedars, for which the Guru held Aurangzeb
Bhai Daya Singh, one of the Panj Piaras of the Guru. The letter personally responsible. Guru Gobind Singh took the Emperor
had to be taken to Aurangzeb who, at that time, was stationed at to task for his dispatch of vast armies against him, a religious
Aurangabad where he had gone to supervise personally, Guru, who had no plans of establishing an empire. Guru Gobind
the military operations in Southern India. Singh told Aurangzeb that his continued high-handedness and
unreasonable behavior and political oppression had forced him
Bhai Daya Singh wore the garb of a Sufi saint in order to get out (the Guru) to take to arms. There was no other way of ending the
of the net of the Mughal spies, who were still going around in barbaric rule perpetrated by Aurangzeb's Subedars,
search of Guru Gobind Singh and his followers. While in the particularly those of Sirhind and Lahore.
garb of a Sufi saint, Bhai Daya Singh was stopped by a
detachment of the Mughal army, which suspected him to be This letter also was given to Bhai Daya Singh to be delivered to
Guru Gobind Singh. Sayyed Pir Mohammed, who claimed to Aurangzeb, who still was tied down with his armed operations
have known Guru Gobind Singh and in his heart had great in Southern India.
affection for the Sikh Guru, testified on solemn oath that the
Sufi Pir was not Guru Gobind Singh. After writing this letter, the Guru declared to his followers that
the attitude of Aurangzeb has been so obnoxious that he did not
It took Bhai Daya Singh a few months to deliver the letter to the deserve to live any more. The longer he lives, the more will he
Emperor. His entry to the Mughal court was facilitated by some perpetrate lawlessness and plunder of the poor. These letters,
functionaries, who had favorable feelings for the Guru. the Guru observed, will hasten his end.
The letter was read out to the Emperor by Zebunissa, his
favorite daughter. Aurangzeb did not take kindly to the letter. After receiving the second letter, the Emperor is said to have
He replied in his usual arrogant and imperial manner: been unnerved and lost sleep. Even the best of medicines could
not bring him the peace of mind he lost after reading the letter.
“There is only one empire and you agree with us in religious Soon after this, the Emperor wrote a letter to his son, which
sentiments. So come to see us. If you do not come, I will meet spoke of despair and repentance:
Aug - Oct, 2008
51

“I know not who I am, where I shall go and what will happen to
this sinner. All my years have gone waste. God has been in my
heart but my darkened eyes have not recognized his light. There
is no hope for me in the future. I have greatly sinned and know
not what torments await me.”
During his short stay at Dina, the region of the Brars,
Guru Gobind Singh received immeasurable affection from the
people. They came in groups to pay their respect and also
brought presents. The martyrdom of the four Sahibzadas, their
grandmother as also the personal sufferings of the Guru aroused
profound hatred for the Mughals and their oppressive rule.
The Sangat that came
here had a large number
of young men, who were
in a profusely militant
mood and wore swords
and black turbans. Even
some of the young
women wore black
turbans. That is how this
Sangat was different
from the earlier ones.
It is not surprising that
severa l young men
beca me 'wa nder ing
wa r r i o r s ' b re a k i n g
away from their homes
so as to live and die
for their 'True King',
Guru Gobind Singh.
They did not move along
with the Sikhs Sangat
but preferred to live and
sleep in jungles, some times even on tree tops. They were laying
the foundations of guerilla warfare in the area. They targeted
small groups of the Mughal army to loot their arms and horses.
Though the number of such 'wandering warriors' was relatively
small, their activity was bound to be noticed by the shrewd
Faujdar of Sirhind, Wazir Khan, who had come to believe that
he had finished the fighting capability of the Guru. Wazir Khan
was responsible for the martyrdom of the younger sons of the
Guru, Sahibzada Zorawar Singh and Sahibzada Fateh Singh.
Wazir Khan approached the Brar Chowdharies, Lakhmir and
Shamir, for their assistance in order to arrest Guru Gobind Singh.
The Brars of the area made it known to his messenger that they
meant to stand by their Guru come what may. It was obvious that
another battle with the Mughal Faujdar was on the anvil.
Guru Gobind Singh asked his followers to prepare themselves for
another test of their commitment to Truth. Initially he selected
Kot Kapura as a suitable place to engage the enemy but the
Chowdhary of Kot Kapura suggested Khidrana, where enough
water was available and which was strategically located.
Eternal Voice
52
The devotion and dedication of a large number of Sikhs in battle
dress inspired self confidence among the Brars of the region,
who also dedicated themselves to the service of their Guru.
An event of great significance at this juncture was the return of
Guru Gobind Singh's Majhail devotees, who had deserted him
during the siege of Anandpur. Mai Bhago and other women of
the area had put these deserters to shame and they were looking
for an opportunity to atone for their unsavory past. Now, when
they learnt about the possibility of an attack by Wazir Khan,
they came back to support their Guru under the leadership of
Mai Bhago, a great woman warrior of Dhillon clan. Learning
about the movement of Wazir Khan's force towards Khidrana,
they decided to attack his
force of 10,000 soldiers
by surprise before it could
reach Khidrana.
The element of surprise
shocked the Mughal
army and the dedication
of the attackers unnerved
the soldiers. In this
terrifying hand to hand
battle the Mughal force
lost a large number of
soldiers. Many were
injured and maimed.
T hough superior in
numbers, the Mughals
realized that they were no
match for the dedicated
soldiers of the Guru.
Unnerved, the mercenaries
of the Mughal army were in no mood to follow the Guru and engage
his force. Wazir Khan realized their debacle and quietly ordered
retreat.
Guru Gobind Singh was moved by the renewed devotion of the
forty 'deserters'. He not only tore off the letter of desertion but
also expressed deep affection for each one of them lying injured
maimed or dead and blessed them. He called them his Chali
Mukte (Forty Blessed Ones). Muktsar shrine today
commemorates the blessings received by them from their Guru.
The blessing was symbolic of the Guru's realization that his
Khalsa had passed the test of engaging the enemy independently
by selecting their own leader to fight the forces of evil fearlessly,
competently, unmindful of consequences against the heavy odds.
The brave forty had shattered the arrogance and high self esteem
of the Mughals. Wazir Khan was also completely demoralized
and moved away from the region of the Brars.
Now Guru Gobind Singh moved about freely in this region,
accompanied by a large Sangat, preaching the teachings of
Guru Nanak. On reaching the area of Dalla, an old devotee, the
Guru was requested to stay there for a few days. This resting
place of the Guru is now called Damdama Sahib. This place
became another center of the Khalsa Panth since a large
number of the devotees sought baptism here in the presence of
their Guru.
The wives of the Guru
joined him at Talwandi
S a b o . W h e n t h ey
heard about the
fa te o f t h e yo u n g
Sahibzadas, the Guru
offered them solace,
telling them that their
sons had laid down their
lives so that these sitting
in the congregation may
live in an atmosphere
free of tyranny.
Several youth, who
came to Talwandi Sabo, described themselves as Ajit Singh
son of Guru Gobind Singh. One such lad named Ajit Singh
was assigned the duty of attending to Mata Sundri, wherever
she went.
At Talwandi Sabo, came other messengers from Emperor
Aurangzeb. After reading Zafarnama, the second letter,
Aurangzeb invited Guru Gobind Singh to meet him in south
India. As a part of this message Aurangzeb sent orders to
Munim Khan, the Faujdar of Lahore, to make necessary
arrangements for Guru Gobind Singh's travel to the south. He
also sent orders to other Faujdars not to block the movements
of Sikh followers of the Guru.
Most of the followers of Guru Gobind Singh did not approve of
the idea of meeting Aurangzeb who according to them, was a
totally unreliable person and was responsible for so much
suffering to the family of the Guru and his followers.
However, towards the end of October 1706, Guru Gobind Singh
started his journey towards the South, though without the help
of the Mughal Faujdars and followed a route through
Rajasthan instead of going via Delhi. This circuitous route was
less infested by the Mughal army. By the time Guru Gobind
Singh reached Bhagaur in Rajasthan he received the news of
the death of Aurangzeb on February 20, 1707. Guru Gobind
Singh then decided to move towards Delhi instead, in order to
meet Muazzam, who held the Guru in high esteem. Muazzam
was later crowned as the Mughal Emperor, Bahadur Shah.
Nischey kar apni jeet karon
(With a firm resolve I attain victory - Guru Gobind Singh)
The Lord's Umbrella By Maj Gen RS Chhatwal (Retd.)
How God's invisible hand protected an Army convoy from a certain destruction
I t was the month of August 1971. The threat of war was
looming large. I was barely 22 then - a young officer in the
Army, given the responsibility of taking a hundred vehicles
from Tejpur to a remote location in Tripura - a distance of over
a thousand kilometers - for setting up a new communication
complex to support the war effort. The journey was
hazardous; the terrain rugged; the weather hostile and moving
to an unknown destination was indeed a great challenge.
The feeling to make a humble contribution towards the
motherland provided the necessary impetus.
Nations support large armies, spend huge amount of their
meager resources to protect their sovereignty and go to war
occasionally to safeguard their interests. For a soldier taking
part in the war is a life time opportunity, which he looks
forward to and is ever willing to sacrifice his life for the country
to secure a place in heaven. The 1971 war was a special one
with India trying to liberate a whole nation (Bangladesh) under
an unjust and oppressive military rule of Pakistan.
We made steady progress towards our destination covering
barely a hundred kilometers a day due to difficult road and
weather conditions. On the fourth night we halted at Shillong.
Our next destination was Masimpur, over hundred and fifty
kilometers away. When we had covered nearly three quarters
of our journey, we landed up in a very complex situation. It had
been raining for days and there were landslides en route our
destination. We encountered a typical slide area where
boulders, small and large, were falling down. A single one could
have thrown an army vehicle into a khud, hundreds of meters
deep. Over half of the convoy had cleared the slide area and the
remaining were finding it impossible to cross. There was no
way we could return and going through was dangerous. What
could we do in such a situation? I prayed to the Lord to help us
complete the journey so that we were not left out of the battle.
I gave direction for setting up a small recovery team to clear the
road of falling debris. Standing right in the center of the slide
area, seeing stones falling on either side, guiding each vehicle
off the slide area was only the gracious act of God, beyond
human effort. Small and large stones kept falling with our
recovery team swiftly removing them with death looming large
with each thud. One by one all vehicles cleared the slide area.
We thanked the Lord for His Mercy. No sooner had we moved
barely fifty meters away than we heard a deadly sound.
The whole mountain had caved in. Had it happened a few
minutes earlier, there would be none to tell this story. We learnt
later that the road had remained closed for over a month.
With Lord on our side not a single vehicle of our convoy had
suffered any damage. My men and I successfully took part in
the 1971 operations. Looking back I am reminded of
Paul Coehlo's words in his famous work Alchemist:
“When desires are sincere the Universe conspires to help you.”
Aug - Oct, 2008
53
 Last man last round T he 'Battle of Saragarhi' does not have parallels in the
history of warfare. The supreme sacrifice of life by
Havaldar Ishar Singh, along with 20 other Ranks of the 36 Sikh
Regiment (now 4 Sikh) is a matter of pride for Sikhs in
particular and the Indian Army in general. It is an epitome of
Valor, Courage, Bravery and Supreme Sacrifice, where all the
21 men literally fought 'Last man last Round', rather than
surrender. It is one of the eight stories of collective bravery

The Battle of Saragarhi
Gagan damaamaa baajiou pariou neesaanai ghaao khaet ju maandiou soormaa ab joojhan ko daao (1105)
(The battle-drum beats in the sky of the mind; aim is taken, and the wound is inflicted.
The spiritual warriors enter the field of battle; now is the time to fight!)
published by UNESCO. It has been mentioned as one of the five
most significant events of its kind in the world, which include
Saga of Thermopylae associated with the heroic stand of a
small Greek force against the mighty Persian Army of Xerxes
in 480 B.C. Even to this day this battle forms part of school
curriculum in England and France.
The plaque describes the unparalleled act of Bravery.
Noteworthy features of the 'Battle of Saragarhi' that has earned
a place of pride in the world are:

•21 soldiers of 36 Sikh Regiment (Now 4 Sikh) gave up their

lives fighting an overwhelming enemy force of over 10,000
equipped only with their personal weapons (rifles) and limited
ammunition.

•They chose to die rather than surrender.

•Fearlessly they fought the enemy. Though the post fell, they
emerged victorious in battle. All 21 received the Indian Order of Merit,
•Details of the battle are considered very accurate as Gurmukh the highest gallantry award of that time.
Singh had been continuously signaling the progress of battle to Havaldar Ishar Singh (regimental number 165[9])
Col. Haughton stationed a few miles away in Fort Lockhart
Naik Lal Singh (332)
He sought permission from the Battalion HQ to close down the
heliograph equipment, take up his rifle and join the fight. He died Lance Naik Chanda Singh (546)
fighting, after killing 20 enemy soldiers. Sepoy Sundar Singh (1321)
Sepoy Ram Singh (287)
•The enemy conceded 180 dead, battle casualties of the enemy Sepoy Uttar Singh (492)
exceeded 600. Sepoy Sahib Singh (182)
Sepoy Hira Singh (359)
•All the 21 great warriors were awarded the Indian Order of Sepoy Daya Singh (687)
Merit Class III (posthumously), which at that time was one of the
Sepoy Jivan Singh (760)
highest gallantry awards given to Indian troops.
Sepoy Bhola Singh (791)
Sepoy Narayan Singh (834)
Nischey kar Apni Jeet Karon
(With firm resolve I attain victory). Sepoy Gurmukh Singh (814)
Sepoy Jivan Singh (871)
The saga of bravery is being taught in schools in UK and France Sepoy Gurmukh Singh (1733)
and now in Punjab. Sepoy Ram Singh (163)
Sepoy Bhagwan Singh (1257)
The battle figures as one of the eight stories of collective bravery Sepoy Bhagwan Singh (1265)
“The English as well as Indian subjects are proud of 36 Sikh regiment of the kind in the world published by UNESCO. Sepoy Buta Singh (1556)
and it is no exaggeration to record that the armed forces which possess Sepoy Jivan Singh (1651)
valiant Sikhs cannot face defeat in war”-The British Parliament. Sepoy Nand Singh (1221)

Eternal Voice Aug - Oct, 2008

54 55
 September 12, 1897
Exactly 111 years back, on Sept 12, 1897, 21 gallant soldiers, with an equally brave non-combatants of 36
Sikh (now 4th Battalion - the Sikh Regiment) in a unique battle, repulsed many an attack of thousands of
well-armed hostile tribesmen on Samana Ridge in the North West Frontier Province of then undivided India.
Battle of Saragarhi
Of courage and bravery
A tale be told
Long forgotten, brought forth
From the memories of the old.
Of 21 men who
Died at duty's call
Who laid down their lives
And let not the fort fall.
'Twas the year 1897
The Battle of Saragarhi was waged,
10,000 Afghans, 21 Sikhs
Yet for hours the battle raged.
Outnumbered and surrounded
And still the men fought on
With a stubbornness and pride for which,
The Sikhs have long been known.
Charge after charge was repulsed
And nary a bullet was wasted
And though the battle was lost,
It was victory that the men tasted.
Now, the defenders ranks were dwindling
And the ammunition would soon be over.
The wall was breached; the gate was rushed,
It was the final hour.
Hand-to-hand fighting followed
As the men fell one by one
An unparalleled act of Bravery
Saragarhi is the incredible story of 21 men of 36 Sikh Regiment The 4th Battalion was positioned at Saragarhi at provide
(now 4th Battalion - the Sikh Regiment), who sacrificed their heliographic communications between Fort Lockhart and Fort
lives in devotion to their duty. On September 12, 1897, 21 Sikhs Gulistan. As the enemy moved closer to Saragarhi, the 21 Sikh
fought with 10,000 Afghans, Orakazai and Afridi tribesmen soldiers were aware of the grimness of their position and refused
until their last breath defending their post. every offer to surrender by the Afghans.
Meanwhile, the enemy set ablaze the area surrounding
It has been noted as one of the five most significant
Saragarhi and made a breach in the wall of the signaling post.
And each took sawa lakh with him historical events of its kind, which includes the Saga of
The soldiers ran out of ammunition and they continued fighting
Thermopylae, with the heroic stand of a small Greek force
Before he was done. (300 men) against the mighty Persian Army of Xer xes in
with their hands. On September 12 1897, all 21 Sikh solders laid
down their lives to the last man defending their post.
480 B.C. The UNESCO (United Nations Educational,
The attacker's later conceded to having lost over 180 men in the
A handful of men, a fort of stones, Scientific and Cultural Organization) has described the
battle. When news of the battle reached London, both Houses of
Battle of Saragarhi as one of eight stories of collective
Mud walls and a wooden door bravery in world history.
Parliament gave a standing ovation in honor of the 21 Sikhs.
But when the last man had fallen,
180 of the enemy were dead,
The wounded many more.
Under Havaldar Ishar Singh,
They fought to the last man, last breath
Saragarhi
They'd promised their all to the motherland
Fort Gulistan Fort Lockhart
And fulfilled the promise with their death.
And the world stood up to honour
The heroic deeds of 21 men
That challenged the annals of history
To tell of more glorious action, if it can.
Today we forget our history
As we sway to foreign music and dance
While they teach the Battle of Saragarhi
To the students in far off France.
And we know not the men of Saragarhi
While the UNESCO includes their tale
In the 5 most significant events of its kind
Collective bravery on the highest of scale.
And we remember not the men of Saragarhi-
The men who took a stand.
And we care not for the men of Saragarhi
Who laid their lives for our land.
Aug - Oct, 2008
57

The background
Saragarhi is a small village in the border district of Kohat,
situated on the Samana Range, in present day Pakistan. On the
20 April, 1894, the 36 Sikh Regiment of the British Army was
created, under the command of Colonel J. Cook. In August 1897,
five companies of the 36 Sikh under Lt. Col. John Haughton,
were sent to the North West Frontier Providence, stationed at
Samana Hills, Kurag, Sangar, Sahtop Dhar and Saraghari.
The British had partially succeeded in getting control of this
volatile area. However, tribal Pashtuns attacked British
personnel from time to time. Thus a series of forts, originally
constructed by Maharaja Ranjit Singh, Ruler of the Sikh
Empire, were consolidated. Two of the forts were Fort Lockhart,
(on the Samana Range of the Hindu Kush mountains), and Fort
Gulistan (Sulaiman Range), situated a few miles apart. Due to
the forts not being visible to each other, Saragarhi was created
midway, as a heliographic communication post. The Saragarhi
post, situated on a rocky ridge, consisted of a small block house
with loop-holed ramparts and a signaling tower.
A general uprising by the Afghans began there in 1897, and
between 27 August - 11 September, many vigorous efforts by
Pashtuns to capture the Forts were thwarted by 36 Sikh
regiment. Insurgent and inimical activities had increased, and on
3 and 9 September Afridi tribes, with allegiance to Afghans,
attacked Fort Gulistan. Both the attacks were repulsed, and a
relief column from Fort Lockhart, on its return trip, reinforced
the signaling detachment positioned at Saragarhi, increasing its
strength to one Non-Commissioned Officer (NCO) and twenty
troops of Other Ranks (ORs).
On September 12, 1897, 10,000 Pashtuns attacked the
signaling post at Saragarhi, so that communication would be
lost between the two forts.
The battle
Details of the Battle of Saraharhi are considered fairly accurate, due to
Gurmukh Singh signaling events to Fort Lockhart as they occurred.
•Around 9am, around 10,000 Afghans reach the signaling post
at Saragarhi.
•Gurmukh Singh signals to Col. Haughton, situated in Fort
Lockhart, that they are under attack.
•Colonel Haughton states he cannot send immediate help to
Saragarhi.
•The soldiers decide to fight to the last to prevent the enemy
reaching the forts.
•Bhagwan Singh becomes the first injured and later Lal Singh
was seriously wounded.
Eternal Voice
58
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•Soldiers Lal Singh and Jivan Singh reportedly carry the dead
body of Bhagwan Singh back to the inner layer of the post.
Spare Parts Needs....
•The enemy break a portion of the wall of the picket.
•Colonel Haughton signals that he has estimated between
10,000 and 14,000 Pashtuns attacking Saragarhi.
•The leaders of the Afghan forces reportedly make promises to
the soldiers in order to entice them to surrender.
•Reportedly two determined attempts are made to rush the
open gate, but are unsuccessful.
•Later, Fort Lockhart is breached.
•Thereafter, some of the fiercest hand-to-hand fighting occurs.
•In an act of outstanding bravery, Ishar Singh orders his men to
fall back into the inner layer, whilst he remains to fight. However,
this is breached and all but one of the defending soldiers are
killed, along with many of the Pashtuns.
•Gurmukh Singh, who communicated the battle with
Lt. Col. John Haughton, was the last Sikh defender. He is stated
to have killed 20 Afghans; the Pashtuns having to set fire to the
post to kill him. As he was dying he was said to have yelled
repeatedly the regimental battle-cry: Bole So Nihal, Sat Sri Akal
(He, who cries God is Truth, is ever victorious).
Having destroyed Saragarhi, the Afghans turned their attention Wheel Cap Head Light Assembly Wiring Harness Tail Light Assembly Side Mirror
to Fort Gulistan, but they had been delayed too long, and
reinforcements arrived there during the night of 13-14
September, before the fort could be conquered. The Afghans
later stated that they had lost about 180 killed and many more Authorised Distributors for:
wounded during the engagement against the 21 Sikh soldiers,
but some 600 bodies are said to have been seen around the
ruined post when the relief party arrived. The total casualties in
the entire campaign, including the Battle of Saragarhi, METZELER TVS RUBBER
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numbered around 4,800, resulting in an Afghan Pashtun tactical
victory and British Indian strategic victory.
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A split-second decision and five
hours' drive from Delhi lay
Renuka, where one finds Gods
residing in a land with thick pine
forest and a deep lake
O ne lazy evening not long ago, sipping coffee, a brainwave
struck a group of friends for want of anything better to do
with their free time. In between dissecting Che and more
cerebral things in life, one of us spotted the 'writing on the wall.'
Actually, it was the Café Coffee day tagline: A lot can happen
over coffee, it said. Life suddenly seemed to have some
direction, because in less than a day, three of us were nearly
400 km away from Delhi, on our bikes, to the abode of the
Vishnu, in the Himalayas. Proximity to Delhi, I know, did dictate
Renuka Lake's choice.
Lake Renuka
Biking towards Chandigarh on the national highway, we crossed
Sonepat and Kurukshetra in a jiffy. There was something about
watching the star-lit night-sky while the harsh highway breeze
bruised my face as innumerable trucks whizzed past
ceaselessly.
By two o'clock we had entered Shahabad. “A truckers' town, is
it?” I asked myself uncertainly, observing the Dhabas running
parallel to the road. Rugged men sat feasting on authentic
Dhaba supper. Hesitatingly, I enquired for the route to Nahan.
My geography was never too good and this one challenged my
sense of direction as the men mapped the route for me in their
local dialect over Roti and Daal Makhni. I nodded my head,
straining hard to follow their fingers in the glowing ember of the

Bliss to the
Tandoor. In the end, however, their directions proved to be easy
to follow and I could strut around for not only understanding
their thick accent but also for making eminent sense out of it.

beating of the drum
The Renuka Lake is revered as the embodiment of Renuka Ji,
the wife of sage Jamadagini and mother of Parshuram, one of
the ten Avtars of Lord Vishnu. In the shape of a woman's
profile, it is the largest lake in Himachal Pradesh. Surrounded
by dense vegetation and fed by a capillary of underground
springs, it doesn't bear the footprints of many tourists still. It is
also an ecologically undisturbed sanctuary to wildlife.
 JOIN HANDS FOR A NOBLE CAUSE
By first light, we were perched atop Nahan - the transit to
Renuka. Once a kingdom, today it is a lesser known hill station,
and a relatively popular heritage destination. The entire stretch
through Nahan is picturesque - blanketed by pine trees which
are so typical of Himachal Pradesh. Indeed! In the Himalayas,
the soul rests.
Land of myths
Renuka is an hour's drive from Nahan and mid-route there Renuka Lake is not only an idyllic holiday resort but
is a small waterfall streaming along a temple. A downpour
greeted us as we entered Renuka in Sirmore district of also a revered pilgrim centre. With a circumference
Himachal Pradesh.
of 3214 meters, Renuka is the largest natural lake
We had finally arrived, though drenched, at the abode of Vishnu, in Himachal Pradesh. It is shaped like a sleeping
within a sanctuary of calm, silence and nothingness. The only
sound being that of the hard rain, a million birds chirping in the woman. According to legend, Renuka was killed by
dense pine, and the gurgle of turtles in the Lake. Somewhere
deep within the Lake, I believed, Goddess Renuka would be her own son, the legendary Parshuram, on orders of
watching us. The mound and the Parashuram shrine have stood his father-sage Jamadagni. Thereafter, Renuka
the test of time. The young priest took us around the temple
while narrating its history. took the shape of the lake. Today the myth comes
The vicinity had three shrines, of Renukaji, Parashuram and of alive each year in November, when a fair is held to
the ten Avatars of Vishnu. The priest explained to us how “each celebrate the immortality of Renuka and her son.
Avatar descended upon the unjust world like a prophet to
benefit the mankind. The tenth Avatar is of the future.” Outside The fair lasts for a week, in which cultural
the mother's shrine, eighty-year-old Shivaji sat playing a
Nagara (drum). He has been observing this ritual for the past
programs and folk dances are organized. Several
six decades - playing for the Gods. “It is an inheritance of pride,” idols of Parshuram, believed to be the incarnation of
he feels.
Lord Vishnu, and other local deities are placed in
Close by, I noticed coins nailed to the threshold of the shrine of
Parashuram. “Nail one and be enlightened, have the blessings of
decorated palanquins and are carried in an
the mother forever,” they said. Colorful sculptures embossed impressive procession to Parshuram Tal.
onto the exterior of the temple depict episodes from the events
that occurred here. Before the idols are installed in the temple, they are
The adjoining hills are home to hundreds of birds, and close by is
given a bath in this holy lake symbolizing the body of
a lion sanctuary. Even before I could soak in the beauty of this the mother.
place, the sky started growing mauve. Feeding the fishes and the

turtles in the Lake, I wished I was one of them. Twilight was
knocking and as the sun reclined behind the hills, Shivaji started
to beat his Nagara.
Travel Tips
How to reach
Air: The nearest airport is Chandigarh 95 km
Rail: Nearest broad gauge line is Ambala 95 km
Road: Well-connected with Roadways buses with Nahan 36 km,
Shimla 165 km. Delhi to Renuka Lake is 315 km via Kala Amb
and Nahan. Taxi charges vary from Rs 5 per kilometer to Rs 8
per km, depending on the kind of vehicle.
Where to stay: There are a number of hotels and resorts in and
around Renuka suiting all budgets. In general, Renuka is not an
expensive tourist centre. Himachal Tourism runs its
Hotel Renuka near the lake. (Source: LandScape)
Eternal Voice
62
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The people from the surroundings areas gather
here, chant praises of the two immortals, worship at
the temple and take a dip in the holy water. Sale purchase and joint venture of big land in
Delhi / NCR / Punjab / Haryana Corporate rentals,
An interesting part of the ceremony is the exchange
Commercial and Housings.
of turbans or caps or even a handful of water by the
participants to become brothers and sisters in the Specialized dealing with - M.N.C. & F.D.I.
name of the deity. On the eve of the festival, markets
spring up with stalls and amusements at which
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L ate nineteenth century witnessed the emergence of three
prominent men in the Sikh community who were destined
to play a significant role in shaping the course of events for years
With a view to propagating Sikh ideals and institutions
B h a i Vi r S i n g h s t a r te d a P u n j a b i we e k ly, t h e
Khalsa Samachar. In spite of high mortality rate among Punjabi
Homeopathic Hospital at the same place. In spite of being
involved in so many projects he preferred to remain in the
background. His books never carried his name and he liked
to come. They were Sunder Singh Majithia, Trilochan Singh papers, the Khalsa Samachar has not only been able to anonymity. It was only in the later years of his humble and
and Bhai Vir Singh. While all three excelled in different fields, survive but has completed a centenary of its foundation happily unassuming life that his services to the literary arts, philosophy,
they worked in complete harmony for the attainment of their coinciding with tercentenary of creation of the Khalsa in 1999. religion and humanity became widely known.
common objective of bringing about renaissance in the Sikh
community. Among themselves they formed, so to say, Bhai Vir Singh's devotion for humanity expressed itself in During his own life time Bhai Vir Singh greatly endeared himself
a durable triangle the three sides of which represented the best various ways. His primary source of contact with humanity was to the budding poets, writers and intellectuals. It was the healing
in Sikh politics, economy and literature. through books and he established the Khalsa Tract Society touch of Bhai Sahib which reclaimed Prof. Puran Singh back to
and the Wazir Hind Press. He was also instrumental in the sikh Faith. Bhai Vir Singh was especially fond of
Eldest of the trio Bhai Vir Singh was born on 5th December, establishing an orphanage at Amritsar. He organized the Sikh Lala Dhani Ram Chatrik. Paying his tribute on the eve of
1872, in a family which had deep historical and scholarly roots. Educational Committee for the propagation of education in Bhai Vir Singh centenary celebration Lala Dhani Ram Chatrik
Historical importance of the family goes to the middle of the Punjab. Initiative was also taken in creating a movement for the fondly recalled that how proud he felt in being called Kaka,
eighteenth century when Diwan Kaura Mal earned laurels uplift of the so-called 'Untouchables'. Besides starting an (a pet name usually used for a young boy) by Bhai Sahib.
because of the heroic role in the battle of Ram Rauni. institution for the blind at Amritsar, he also established a free His love for another Punjabi poet Khuda Dad was equally
Bhai Vir Singh's father Dr. Charan Singh was not only a popular overwhelming. When after the partition of India the Punjabi
medical practitioner of his times but had also earned a great Language Department decided to honor Bhai Vir Singh,
name in the world of letters. After having been initiated in the he not only declined the offer but also pleaded that the same be
traditional education, young Vir Singh got his grounding in Sikh conferred either on Khuda Dad or Lala Dhani Ram Chatrik.
literature under the guidance of his maternal grandfather
Giani Hazara Singh. Later Vir Singh joined the Church Mission
High School at Amritsar, from where he passed his
matriculation examination in 1891. With inherent literary
Making a departure from the tradition he decided to
genius and family connections Vir Singh could have easily taken
to Braj, Sanskrit or Hindi, as was the fashion in those days.
work for the promotion of Punjabi language and the
Making a departure from the tradition, he decided to work for
the promotion of Punjabi language and the Gurmukhi script,
which till then did not get the status it deserved. It was the
Bhai Vir Singh Gurmukhi script which till then did not get the status it
deserved. It was the pioneering effort of Bhai Vir Singh
A Literary Giant
pioneering effort of Bhai Vir Singh that brought much needed
respect to the so-called gramin bhasha. He can be rightly
called the father of modern Punjabi literature because no other that brought much needed respect to the so-called
litterateur has written and published so much in this language.
By Dr. Mohinder Singh and Harbeer Kaur Kohli
'gramin bhasha'. He can be rightly called the father of
Bhai Vir Singh was born at a time when there was a growing
religio-political awakening and movements like the
Jo har kaa piaaraa so sabhnaa kaa piaaraa modern Punjabi literature because no other litterateur
Singh Sabha and the Arya Samaj were greatly swaying the
young minds. He was both, the product of the Singh Sabha
movement as also its guiding spirit. It is a strange coincidence hor kaiti jhakh jhakh aave jaave (555) has written and published so much in this language.
that Vir Singh was born a year before the launching of the
Singh Sabha Movement and became one of its chief
(One who is dear to the Lord, is dear to all;
A spiritual and elevated soul, Bhai Vir Singh shunned worldly
spokesmen. What distinguishes Bhai Vir Singh from his other so many others come and go in vain) publicity and glamour. He hardly attended any functions or
contemporaries is the fact that rather than entering into any
made any public speech. When persuaded to make a speech on
political controversy or the Arya-Singh Sabha polemics he
the eve of Sikh Educational Conference at Bombay, where he
decided to work for the spiritual rejuvenation of his community.
was to be presented an Abhinandan Granth, the only words
This he did by providing inspiration from the historical past.
he uttered were Wahe Guru Ji Ka Khalsa, Wahe Guru Ji Ki Fateh
and expressed his gratitude by quoting from Gurbani:
Through the efforts of Bhai Vir Singh and other traditional
intellectuals the Singh Sabha soon became a force to reckon
with. It not only created a new self-awareness and confidence Hum rulte phirte koee baat na poochhta Gur Satgur sang keere hum thaape (167)
among the Sikhs but also made the members of the community (I was nobody; no one cared for me,
realize their backwardness in various fields. Bhai Vir Singh I am honored because of Satguru's grace.)
thought that the only way to take his community out of the
prevalent mess was through the propagation of the high ideals Again when he was honored with the Padma Bhushan by the
and institutions of the Sikh faith and this he did through his Government of India, he declined to participate in the ceremony
novels, poems and other literary works.
 at the Rashtrapati Bhawan. Later when the award was
presented to him at Amritsar, he suggested the same be placed
before the holy Guru Granth Sahib.
Though Bhai Vir Singh did not actively participate in the
country's struggle for freedom he had clearly provided
inspiration to the popular movements through his writings.
It was because of this that D. Patrie, a senior intelligence official
described him as one of the most dangerous persons in Punjab.
In Secret Memorandum on Recent Developments in Sikh
Politics, published in 1911, this is how D. Patrie describes
Bhai Vir Singh:
“He (Vir Sing h) is Editor a nd Ma nager of the
Khalsa Samachar, a Gurmukhi journal, which is published
in Amritsar. Vir Singh is mentioned from many sources as a
leading figure in the Sikh revival and as disloyal to the core.
The same opinion is entertained of him by local officer….
He (Vir Singh) may safely be regarded as a zealous neo-Sikh
and thoroughly anti-British”.
While the C.I.D. officials labeled him as anti-British, the
nationalist elements described him as a supporter of the British
rule. Bhai Sahib believed in strengthening the spiritual heritage
rather than indulging in factional politics. For this he also
developed differences with some of the Sikh leaders of his time.
Master Tara Singh criticized him for his indifference to Sikh
politics but later sent a letter of apology from Sitapur Jail in
1949. In the letter Masterji made a fervent appeal to
Bhai Sahib to forgive him for the past criticism and requested
him for providing guidance to the community at the cross roads.
In his typical reply Bhai Sahib wrote back that he was nobody
to forgive. It was the Almighty to pardon for the wrongs and sent
him a set of Panj Granthi Steek to get spiritual sustenance.
Rega rded as Bha i Gurdas of the 20th centur y,
Harindra Nath Chattopadhyaya called him the “sixth river in the
land of five rivers”. East Punjab University conferred a degree of
Eternal Voice
66
Doctor of Oriental Learning on him. His most important
works are Sri Kalgidhar Chamatkar, Sri Guru Nanak
Chamatkar, Asht Gur Chamatkar, Baba Naudh Singh and
Meray Saeeyan Jeeo. One of his earliest writings Sundri is a
landmark in the modern Punjabi literature. Some critics call it
the first novel of Punjabi language.
In his poem Banakshe De Phull, he writes:
Meree chippe rehan di chaah chhip tur jaan, mein neevan ugeya
shows the great humility of the versatile writer.
His poem Ichchabal stresses that those, who love God don't sit
idle and are always on the move:
Nehou wale naina dinai raat paia vehinday oh araam kar nahee behinday
Ichchabal also depicts his deep-rooted love for nature.
A Gurdwara at Gulmarg in Kashmir valley bears a testimony to this.
When mandirs (temples) were being demolished to make way
for masjids (mosques), his heart cried out and he composed
heart-touching Mandir Maar Tand De.
Bhai Vir Singh was a versatile thinker. He was a poet, novelist,
playwright, historical researcher, critic and spiritualist all in one.
He also edited and published Praacheen Panth Prakaash and
Janamsakhi, the life story of Guru Nanak. He was a spiritualist
to the core:
Supne vich tusee milai asanoo assan dhaa galwakdee paaee,
Nira noor tusee hath naa aayee saadi kambdee rahee kalayee.
He found spiritual lessons in the objects of nature. A Keekar
tree is a symbol of the divine seeker, who must face the barbs
and arrows of the worldly people. The poet's choice of plants in
his house at Amritsar tells us a great deal about him as a person.
The sprawling house, with rare plants and herbs, shows the rich
taste and high thinking of Bhai Vir Singh and his love for nature.
A casual visitor gets astounded to find big trees including
Cheeku, Cheel, Neem, Walnut, Mango, Litchi, Kachnaar,
Jack Fruit, Rosary, Firangipani, Karhi Patta, Simbal, Berry
Jujube, Plum, Banana and Dheon in the house. Four bouquets
taken from the garden of Bhai Vir Singh's house are taken to
the Golden Temple every morning by the octogenarian
Bibi Amrit Kaur, who lives in the house.
When he was honored with the Padma Bhushan by
the Government of India, he declined to participate in the
ceremony at the Rashtrapati Bhawan. Later when
the Award was presented to him at Amritsar, he suggested
the same be placed before the holy Guru Granth Sahib.
Interestingly, the Lawrence Road, where his house is situated,
was named after Bhai Vir Singh more than a decade ago.
The palatial house, spread over five acres, has preserved
almost all belongings of the greatest Punjabi writer even more
than five decades after his death. The old and unique hand-
pump installed by Bhai Vir Singh himself is another landmark
of the house. Bhai Vir Singh himself installed the old idol of Lord
Buddha in a beautiful corner of the house.
The hilly hut type room (seems replica of Sri Hemkunt Sahib)
constructed specially for the holy Guru Granth Sahib shows his
unflinching faith in The Almighty.
Ujjal Singh and Sant Teja Singh were instrumental in
converting this house into a memorial after he merged with the
Divine Light in 1957. This picturesque residence turned
memorial is surrounded by lush green spacious gardens and
orchard, which should have been pilgrimage center for many, is
visited by a few, as most of the residents of the city are not even
aware of the rich heritage of Punjabi literature housed here.
Unlike the residence of Bhai Vir Singh, the half-timbered house,
where William Shakespeare was born in 1564, continues to be
the most cherished historic place and is a frequently visited
tourist center. The stunning house of Bhai Vir Singh could
similarly be opened to public.
At a time, when the Sikh community and leadership are again at
the crossroads, we need men of Bhai Vir Singh's stature to show
us the right path.
Hemkunt Sahib connection
Bhai Vir Singh was instrumental in locating the site of
Gurdwara Hemkunt Sahib. Pandit Tara Singh Narottam,
a 19th Century Nirmala scholar, was the first Sikh to trace the
geographical location of Hemkunt. He wrote of Hemkunt as one
among the 508 Sikh shrines, he described in Sri Gur Tirath
Sangrah (first published in 1884).
Later Bhai Vir Singh was instrumental in developing Hemkunt
after it had been, in a sense, rediscovered by another Sikh in
search of the Guru's Tap Asthan. Sohan Singh was a retired
Granthi from the Indian army, who was working in a Gurdwara
in Tehri Garhwal. In 1932, he read the description of Hemkunt
in Bhai Vir Singh's Sri Kalgidhar Chamatkar (1929).
Bhai Vir Singh's description was so compelling that on reading
it, Sohan Singh resolved to search for the place, where Guru
Gobind Singh had meditated.
Revealing Baru Sahib
Bhai Vir Singh was also instrumental in revealing to the world a
hitherto unknown Tapo Bhoomi, Baru Sahib, the Valley of
Divine Peace. Sant Teja Singh approached the Bhai Sahib in
1955-56 at Dehradun, to discuss with him the vision of
Sant Attar Singh Mastuana Wale to establish a
Braham Vidya Kendra (a university of spiritual brotherhood).
He suggested a place 65 kilometers off Solan in the lap of the
Himalayas ensconced in seven hills at village Baru, where
Rishis, Munis, Pandavas, Rishi Gautam and the likes have
mediated on the Divine Name since times immemorial. The
place has also been visited by Guru Gobind Singh, when he was
traveling through the state of Nahan with Raja Medani Prasad.
Bhai Vir Singh was so impressed that he suggested
Sant Teja Singh to immediately put the vision of
Sant Attar Singh into practice and go ahead with the job.
Although with his advanced age and failing health,
Bhai Vir Singh could not visit Baru Sahib in 1956 when this
Tapo Bhoomi came into existence, but he had his tacit
approval for the project.
Essence of Sikhi
BSR
Devoted to 'Shabad', one begin to think and act in truthful ways.
Such living is ever so fulfilling. Virtues gradually grow upon us
and our living in this world becomes a divinely inspired song.
In step with the rhythms of the universe we are ever in the
protection of the absolute Order.
Aug - Oct, 2008
67

Little one's miracle
By Jagjeet Singh
The heart of India is still in its villages. If India has to regain its lost glory, it is the
villages that need to transform. At times, where elders fail, children show the way. Here is
the story of one such little village girl, who has transformed the destiny of her village.
Taariaa jahaan lahiaa abhimaan jinni darsan paa-i-aa (248)
(You have saved those, who having a view of Thee, have shed their ego.)
G anga Abloki is a small remote village, around 40 km from
Muktsar, in Punjab. There lives a small girl, Gurjot Kaur,
with her parents and family. Almost four years ago, when Gurjot
opened her eyes to this world, she found her father, Kuldip Singh
and other male relatives indulging in obnoxious practices like
drinking, taking toxic drugs, misbehaving with other family
members...
As she experienced all this since birth, there was actually
nothing that unduly worried Gurjot. But when she saw her
father rebuking her mother badly, her sensibilities were jolted.
The innocent girl couldn't understand what was wrong with
her father.
As Gurjot turned three, her parents felt it was time to send her to
school. There is no school in Ganga Abloki. So, her father
started looking for a good school; he wanted his daughter to
study and rise in life. His hunt for
a good school brought him to
Muktsar, where his friends and
well wishers informed him about
Akal Academy, the only first-
class school in town.
Kuldip Singh visited the school
and found it to be up to his
expectations. The Academy
seemed to have great potential
for the children with modern
facilit ie s a nd outsta nding
opportunities. He learned that
the school is not only educating
the students academically, but
also spiritually. The children in the school are learning
Gurmukhi and Gurbani. They are being imparted lessons in
moral values also. Apart from this, the school has latest
infrastructure, updated curriculum, well stocked library, modern
laboratories and huge playgrounds.
Everything seemed to be absolutely ideal and Kuldip Singh
made up his mind to send his daughter to this school. But there
was still a stumbling block. Actually the school is in Muktsar -
about 40 km away from his village, and the nearest stoppage of
the school bus is 6 km away from Ganga Abloki. He discussed
this with the school authorities, who convinced him to drop the
child till this stoppage and the school van will carry her further.
With divine inspiration, he accepted the proposal.
Thus Gurjot got admitted to the nursery class in Akal Academy,
Muktsar and started preparing to take off in life. In the Academy,
Gurjot learnt to identify the letters of English, Hindi, and
Punjabi; the numbers, as also, the Gurbani. She started
reciting Paath with her class-mates. Although she could
actually not read from the Gutka, yet she grasped the recitation
while listening to others and humming with them. As part of her
routine in school, she learned to recite Paath in the morning,
offer prayers before and after meals and recite Paath again at
the end of the day.
Gurjot became fond of reciting her prayers regularly. Even on
Sundays and holidays, when she was not supposed to go to
school, she recited her prayers at home. Whenever she took her
meals, she always offered her prayers, wherever she would be.
Finding their daughter indulging in Naam Simran, her parents
thought that the little girl might be under some pressure from
outside to do so. They tried to convince her that it is okay to
follow it as part of the school curriculum, but she could take it
easy at home. To their surprise, Gurjot not only clarified to them
that she was not under any pressure to recite the Paath but also
started reciting Gurbani to them. She asked her father to shed
his bad habits and follow the path of Naam Simran in order to
be closer to Waheguru.
Initially, Gurjot's family was
reluctant to change their lifestyle
and routine, but soon, when they
found a little creature offering her
prayers punctually and whole
heartedly, they also joined her.
Naam Simran led Kuldip Singh
shed all his bad habits. He had
now become pious. The family
experienced a fresh breeze
blowing through the house.
Prosperity prevailed all around
the family. Kuldip Singh was now
advising others also to follow
him. He started taking his
daughter to talk to other people of the village and motivate them
for Naam Simran.
When the villagers noticed such drastic changes in the family,
they were so impressed that they also started following the little
darling of everyone. Now Naam Simran can be heard from all
the houses. All the men in the village have shed alcoholism and
drug-addiction. The environment in the village has become
absolutely peaceful and pious. Every Sunday Gurjot Kaur
recites Gurbani Paath the whole day.
The villagers are so impressed by the miracle that has happened
due to this little girl that they are thinking of donating a piece of
land from their property so that a branch of Akal Academy could
be established within their village and then their children won't
have to waste their precious time in traveling to far off Muktsar.
The youngsters should derive inspiration from the miraculous
Gurjot Kaur and pledge to transform the world around them into
a spiritually enlightened one.
Aug - Oct, 2008
69

Sikh Architecture
Har mandar soyee aakhiyee jithau har jaata (953)
(That alone is said to be the Lord's temple, where the Lord is known.)
The history of Sikh architecture starts with the coming into being of
Sri Harmandir Sahib at Amritsar. The architect for the job was none other
than Guru Arjan himself.
The Building is a jewel surrounded by the wavy blue waters of
the Sarovar. As seen from the colonnaded Parikarma, it is set
in perfect scale. The exteriors are enchanting and the interiors
are mesmerizing. Once inside, one feels the presence of the
Supreme Power around oneself. It is an experience which
cannot be forgotten throughout life.
A book published by the renowned art and architecture critic
Patwant Singh has shown, with stunning photographs,
Gurdwaras in India and most parts of the world, effectively
highlighting diversity as the common factor among them.
However, it is true that most of these structures were existing
when they were converted into Gurdwaras with minor
functional modifications by way of renovation.
Eternal Voice
70
By Ranjit Singh
Baba Harbans Singh, Kar Sewa Wale, along with other saints
started the renaissance phase by enlarging and face-lifting the
historical Gurdwaras, which were generally small and in poor
state. Their commendable effort was whole-heartedly
supported by the Sikh community by way of funds and
through Kar Sewa, mainly by the rural folks. This phase of
reconstruction and modifications is continuing for three
decades and has achieved the objectives effectively. Workers,
skilled in the art of making domes, arches, mouldings and relief
work are employed for the make-over. No Gurdwara can be
made without their advice and participation.
Having said that, I must add that the community got so attuned
to this style of architecture that any new ideas have become
Charanjeet Singh
www.cjsphotography.com
totally unacceptable for construction of new Gurdwara
buildings. The managing committees of Gurdwaras would often
instruct the architect to copy the design and style of a particular
Nothing much has been done in the
Gurdwara without considering the merits of the site and
situation. In a way, they are right as this involves the least risk of
field of Sikh architecture by the
wasting public money and also gives a fair idea to laymen as to
what their structure is going to look like. But all this has resulted
in a stereotype construction all over.
community or the architects. Over the
This is not the end. Most places in the process have also lost the
years, they have failed to evolve an
very ambience required for a place of worship. Distance from
Guru Granth Sahib is created by erecting all-round railings and
by placing right in front, the monstrous Golaks in addition to
order or style for construction of
providing space for TV cameras and platform for Raagi Jathas
etc. The feeling of proximity or nearness to the Guru is lost to the
Gurdwaras, befitting the legacy of Sri
devotee. Long queues in the middle along the length of the hall,
totally obstruct the view and become a source of disturbance to Harmandir Sahib.
the seated audience. One can argue that ideally, Gurbani has to
be savored or absorbed through ears and not the eyes, but we all last month after a gap of more than a generation, I found a
are made of common clay and everybody has not reached a frontal entrance there also. At Gurdwara Sis Ganj Sahib, this
state of mind to have a total control over senses. A better way problem has been partly solved by routing the devotees around
would be to have side entries from the shortest possible route the audience. One such example where this problem is very
within the hall; the rest of the queue can be outside the main hall. glaring is the historic Gurdwara Nanak Piao in Delhi.
I had tried this method in the mid-seventies in a Gurdwara in Before I deviate too much from my main topic of evolving new
Ashok Vihar, Delhi, but, to my surprise, when I visited the place contemporary forms of structures, I would like to make a
Inside of the Gurdwara with a unique ambience
Front view of Gurdwara Sahib at Guru Gobind Singh College of Commerce
mention of a small shrine in the premises of Guru Gobind Singh
College of Commerce at Pitampura in Delhi. I am grateful to the
College treasurer, who insisted on my visiting the shrine after
our return from a Gurdwara project in Sonepat on a piece of
land donated by a Brahmin lady way back in 1926. This shrine
in the college premises has nothing in common with our
traditional Gurdwara architecture, but it has the feeling of
presence of the Supreme Power next only to Sri Harmandir
Sahib. The ultramodern pyramid-shaped square building has
The long passage leading to the sanctum sanctorum
eight split air-conditioners to make it feel more comfortable for
the young students.
I will request the management to take more and more people to
this shrine for a change in the stereotype mental block from
which most Gurdwara committees are suffering. In fact, the
more vocal members of the committees are often the more
ignorant ones and I beg their pardon for having said so.
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 obeisance at a holy Buddhist shrine, where all new-borns are
brought to receive blessings of the Lord. In an animal reserve
nearby, we had a glimpse of Takin - the sacred, rare animal of
Bhutan having head like that of a goat and body like that of a cow.

Magnificent is the Thimpu Dzong, where, the highest royal,

religious and administrative offices, besides those of other
ministries of Bhutan, are located. It is open to visitors after office
hours, but strangely female visitors are not allowed, although
women in Bhutan enjoy a high degree of liberty.

A short distance from the main market is a monument in the

shape of a stupa built in memory of the late King Jigme Dorjee
Wangchuk. This Memorial Chorten was built in 1974 and is
sparkling white in color.
Thimpu has a vibrant night life. Places like Norling Hotel and
Space-34 throb with modern as well as folk music and dance of
By Dr. BS Rattan & JP Garg
The land of mystifying monasteries, fabulous landscape and mellow people
located, this gorgeous fort was built in 15th century under the
supervision of Guru Rimpoche, who is worshipped as
a reincarnation of Buddha. The fort houses a monastery, in which
Lamas live and learn their lore. Its sanctum sanctorum in the
highest central tower is not open to visitors, who can however,
see the three grand gold plated statues of Buddha (past,
present and future) at the next lower hall.

Veering off the main road to the right, we reached Punakha

“
B hutan cannot breathe without India”, commented our co-
passenger Padam Pakwal, during our drive from
Phuentsholing to Thimpu in Bhutan recently. Indeed, from
grocery to cars, Bhutan mainly depends on supplies from India.
Tala Hydro-electric Power Project at Gedu built and
commissioned by Hindustan Construction Limited is running a
capacity of 1020 MW, 80% of which is supplied to India because
there is hardly any heavy industry in Bhutan and the remaining
power is sufficient to meet the civil needs of a population of about
12 lakhs. Border Roads Organization of India and GREF are
the sole builders and maintainers of roads in Bhutan.
With its wide expanse of mountain ranges, undulating fields,
meandering streams, dark thick forests and a fabulous
landscape, Bhutan's natural settings mesmerize a lover of
nature. Three main places located in the central part of Bhutan
which one can visit in about 10 days are Thimpu, the capital
town, Punakha and Paro. However, to visit Bhutan, one has to
obtain a general permit from the country's Immigration Office
located at Phuentsholing that entitles you to visit Thimpu and
Paro valleys.
Thimpu
Driving up for about 7 hours (a distance of about 200 km) from
Phuentsholing, we reached Thimpu on a pleasant evening and
were greeted by the sparkling lights of the city center, sprawling
over three km long central promenade with the river Wangchuk
flowing along. Next day, after obtaining permit from the
Immigration Office at Thimpu to visit Punakha and Wangdue,
we were advised to seek further permission from the
Department of Culture, if we wanted to visit various monasteries
and Dzongs (old fortresses) in Bhutan. We were pleasantly
received by Sonam, officer-in-charge in the ministry and
accosted in a very friendly way by another young officer Jigme
Wangchuk, who happened to be a cultural guide and official
photographer in the ministry. They very generously took us on a
sight-seeing trip of Thimpu and its surroundings in their own
car. We went up to Bhutan Broadcasting Tower and had a
breathtaking view of the Thimpu valley. Then we paid our
Dzong, built in 1637 by Shabdrung Ngawang Namgyal on a site
occupied by a saint, Ngagai Rinchen. Its creation was foretold by
Guru Rimpoche. The Dzong has stairs partitioned into three
sections. The left, central and right stairs were respectively used
by the Governors of Trongsa, Dagana and Paro, according to
the kind of goods they had to offer as state tax. The Dzong
houses a monastery, where the coronation of the young and
dashing Oxford educated Jigme Khesar Namgyal Wangchuk
as the 5th king of Bhutan took place recently. Its majestic
structure was designed and built with a blueprint in mind only,
without using any nails. This dreamlike and splendid edifice
Bhutan. Singing and dancing to the tunes of Hindi film songs is represents perfect harmony between the architecture of Bhutan
equally popular among young boys and girls in high spirits. and the lived reality of its people.
Punakha
Punakha, at an altitude of 1350 meters, was the old capital of
Bhutan till it shifted to Thimpu in the late fifties. To reach Punakha
from Thimpu (a distance of about 70 km), we turned eastwards
after seven km on Thimpu-Phuentsholing road. Driving through
verdurous hills we soon crossed the Punakha entry check barrier.
After climbing to a height of about ten thousand feet, we reached
Dochu La, which, though considered holy, is believed to be
inhabited by a variety of spirits. From here, a descent began and
we drove down to the Punakha valley. The auburn waters of the
Punakha river with vast expanses of gently sloping hills on both
sides are excellent material for picture post cards, embodying the
tranquility that reigns in the region. Then, we sighted Wangdue
Dzong (built on the trunk of an elephant like looking hill),
which once guarded the northern entry of the valley. Strategically

Aug - Oct, 2008

75
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Paro City and Valley
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Top of the World
only airport of Bhutan. This beautiful and neat town is marked
by wide roads and a pleasing market with symmetrical shops on
both sides having typical Bhutanese architectural facades. Its
spellbinding natural settings make Paro Valley a kind of fairy
land that we hear about in folk tales. Drive 30 km north from
Paro town and you reach the ruins of an old fort Drugyal Dzong,
which commemorates the Bhutanese victory over Tibet in
1644. From its high observation point, one can command a
panoramic view of the tall mountains, as also of all the routes
entering the valley. On your way back, take a 5 km diversion to
the left and crossing river Paro you reach the base, from where
begins the three km long arduous trek to the holy and not to be
drop of about one thousand meters. 'Fabulous', 'fantastic',
missed Takshang monastery, popularly known as Tiger's Nest.
'amazing', 'mystifying', were some of the words used
It is a grueling walk during which you gain about four thousand
by foreigners to describe this monastery. The architecture
feet and reach the monastery perched on a cliff with a sheer
for the monastery fully harmonizes with the stark rock on
which it stands.

Takshang is the seat of Padmasambhava or Guru Rimpoche,

who meditated here for the weal of the people of Bhutan. Lamas
still dwell here in austerity to imbibe the profound truths of
Buddhism. Below the hall where the golden smiling statue of
Guru Rimpoche is deified, lies the cave maintained in its original
shape and form, where the saintly incarnation of Buddha had
sat in contemplation. Other two spots at Paro, which one should
not miss, are the National Museum and Rinpung Dzong.
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Subaltern's voice in Guru Granth Sahib
C a n the Subaltern Speak? is the title of a book (by Gayatri
Chakravorty Spivak), which is considered as one of the
most influential theoretical works in the field of post- colonial
studies. The related question is “Are they heard?” While going
through some of the reviews of this book, I recalled the fact that
we, the Sikhs, towards the end of our daily Ardaas, address
Waheguru “O Thou, the honor of the humble, the strength of
the weak: Aid unto those who have none to rely on”-the
subalterns, the Dalits, the schedule castes, and in general the
subordinated groups in terms of caste, class, age, gender or
office. These expressions for Waheguru in our Ardaas are
derived from the Hymns in Guru Granth Sahib - the visible
manifestation of the Lord, the voice of the Lord and an all
embracing Scripture- that includes the hymns (having doctrinal
identity with Gurus' Baani) by a numbers of Bhaktas and
mystic saints originating from the subaltern category-weaver,
cobbler, barber, butcher, calico printer etc. It is, therefore, logical
to expect that Gurbani as Dhur ki Baani - Voice of God - is
bound not only to speak for the subalterns but must also
empower them to speak for themselves and also be heard.
The primary objective here is to highlight the conclusion that
Guru Granth Sahib provides replies in affirmative to both the
question raised in the book referred to above. The Gurus not
only identified themselves with the subalterns and spoke for
them, they also provided them a spiritual throne -
Guru Granth Sahib, from which to speak out with confidence
and courage and be heard not only locally but universally.
The approaches adopted by the Gurus for this purpose were:
The ideological break with the ancient tradition of rigorous
Eternal Voice
78
By Pritam Singh Kohli, IAS
practice of Varnasramadharma. This involved debunking,
negating, refuting, repudiating, rejecting and reinterpreting, with
new meanings in the direction of a progressive society, most of
the concepts, beliefs and extremely rigid, superstitious,
inegalitarian and regressive social and religious practices of the
ancient tradition.
Enunciation of a praxis-oriented and most liberal ideology in
Gurbani with a view to inspire subalterns to have self esteem ,
confidence and courage to speak out as equal to other castes on
the basis of having the common Universal Father-God-
Waheguru. The unique feature of the Gurbani is its simplified
conception of 'religious' “from a world that was mysterious,
transcendental and beyond human reach to the one, that was
real, in flesh and blood, within human reach, where man had a
direct access to God, provided he chose to live a life of a
Gurmukh, instead of a Manmukh.” The Gurmukhs from
lower castes could attain God realization while Manmukh
coming even from the Brahmin category waste this chance of
God realization in this life. In addition, the Gurus recognized in
many of their hymns the spiritual attainments of these Bhaktas.
Special institutional arrangements like Sangat and Pangat
were made effective for creating and promoting an egalitarian
society leading ultimately to the creation of Khalsa, a model for
an egalitarian society, with four of the Panj Piaaras coming
from the then prevalent subaltern categories. The Gurus
blended the four Varnas into one
Incorporation in Guru Granth Sahib of those hymns of Bhaktas
of subaltern category that had doctrinal identity with Gurus
hymns and further, reflected their self-image, self-esteem,
spiritual attainments, confidence and courage in narrating their
experiences of injustice suffered at the hands of the upper
castes. This by itself effectively signified the strong egalitarian
spirit practically embedded in Guru Granth Sahib, who, as
Guru, engages the Divine Word in worldly life. The Sikh way of
life as prescribed by the Gurbani, including hymns of the
Bhaktas, derives its strength “from the practice of
egalitarianism, humility and an honest devotion to God.”
The constraint of space permits only the analysis of hymns of
the Bhaktas to illustrate their manner of speaking to and of
being heard by the humanity not merely locally but globally
through Guru Granth Sahib's propagation and Kirtan recital
on the global electronic media and by other means
A forceful clarion call for the protection of subalterns by Kabir:
Sooraa so pehichaaneeai jo larai deen kae heit (1105)
(He alone is known as a spiritual hero, who fights in
defense of the poor.)
Kabir challenged the supremacy of Brahmin's caste:
Tum kat braahaman ham kat sood. Ham kat lohoo tum kat doodh (324)
(How is it that you are a Brahmin, and I am of a low social
status? How is it that I am formed of blood, and you are
made of milk?)
Namdev describes his anguish and humiliation suffered by him
when he was asked to leave the temple due to his low caste:
Bhagat karat naamaa pakar uthaaeiaa (1164)
(While Namdev was worshipping, he was grabbed and
driven out.)
Total lack of inferiority complex or self-pity in Bhakta's Baani
is evident here:
Kabir maeree jaat ko sabh ko hasanaehaar.
Balihaaree eis jaat ko jih japiou sirajanhaar (1364)
(Kabir, everyone laughs at my social class. I am a sacrifice
to this social class, in which I chant and meditate on the
Creator.)
Declaration of spiritual attainments by Bhaktas despite their
low caste:
Mairee jaat kutt baandhalaa dhor dhoovantaa. Nitt baanaarasee aas
paasaa. Ab bipar paradhaan tehe karehe dandaut tere naam saranaae
Ravidas daasaa (1293)
(It is my occupation to prepare and cut leather; each day,
I carry the carcasses out of the city. Now, the important
Brahmins of the city bow down before me; Ravidas, Your
slave, seeks the Sanctuary of Your Name.)
Mutual recognition of the spiritual attainments of subaltern
Bhaktas: Kabir on spiritual attainment of Namdev and Jaidev:
Sankar jaagai charan sev. Kal jaagae Naamaa Jaidev (1194)
(Shiva is awake, serving at the Lord's Feet. Namdev and
Jaidev are awake in this dark age of Kali Yuga.)
Mutual dialogue between Namdev and Trilochan:
Naamaa maaeiaa mohiaa kehai Tilochan meet. Kaahae chheepau
chhaaeilai raam n laavahu cheet naamaa kehai Tilochanaa mukh
tae raam samhaal (1375)
(Trilochan says, O Namdev, Maya has enticed you, my
friend. Why are you printing designs on these sheets and
not focusing your consciousness on the Lord? Namdev
answers, O Trilochan, chant the Lord's Name)
In the end, I cannot resist the temptation to mention an incident
in 1920s when Guru Granth Sahib, granted divine sanction to
the equal rights of the 'untouchable' converts, whom the
traditionalist refused to let distribute Prasad in the
Golden Temple despite the insistence of the Singh Sabha
reformers. It was agreed to take the Vak-Hukum from
Guru Granth Sahib as Vak-Hukum is considered as “God's
commandment always speaking with power and truth to the
situation at hand.” The passage of the Vak that turned up read:
Niguniaa no aapae bakhas lae bhaaee satgur kee seva laae.Satgur kee seva
uttam hai bhaaee raam naam chit laae. Har jeeo aapai bakhas milaae (638)
(He Himself forgives the worthless, O siblings of Destiny;
He commits them to the service of the True Guru. Service to
the True Guru is sublime, O siblings of destiny; through it,
one's consciousness is attached to the Lord's Name.
The Dear Lord forgives, and unites with Himself.)
With the hearing of this Vak, every one was satisfied that the
Guru had accepted the converts. The dispute was resolved by
this divine sanction.
The teachings of Gurbani, including the hymns of Bhaktas,
have a conspicuous impact on the contemporary Dalit society
of Punjab as:
The caste hierarchy structure does not conform to the Varna
system;
The brahminical ideology is quite weak;
“Sikhism remains an important ideological force against the
caste system;
The egalitarian ideology has resulted into greater self-
confidence and into entrepreneurial capabilities leading to
significant occupational diversification amongst some of the
sub-castes, particularly in Doaba area in caste-free occupations
like surgical industry in Jalandhar.
However, the prevailing socio-economic conditions of
subalterns, especially of the 'Depressed Schedule Caste' do
require very effective upliftment programs and projects to
integrate them into the Sikh egalitarian society as equal
partners on the lines envisaged by the Gurus.
More of the Sikh NGOs functioning on the basis of the model set
up by The Kalgidhar Trust, Baru Sahib is the crying need of
the hour. The factors, which generate the conditions of anomie
responsible for creation and expansions of sects within the
Sikh society, are the other areas needing urgent attention and
redressal.
Aug - Oct, 2008
79
 The Rare Thailand Parrot Flower
Known to the people of Thailand as "Dork Nok Khaew”
A ROYAL TREAT
Burma, then known as Siam. In that publication botanist
Joseph Dalton Hooker described the species as resembling a
"cockatoo suspended by a string from its shoulders".
Hooker (1817-1911) was a botanist of record who gave this
species its name. The Latin name Hooker chose, "psittacina",
fittingly means "parot like".
To break the monotony of the day
The Thai's call the Impatiens "Dork Nok Khaew". Literally
translated that says: Dork or Dok means flower, Nok means
bird, and Khaew means green or the word for parrot. So the enjoy a real cup of hot “Kesar Tea”.

M any people mistakenly believe Impatiens psittacina is an

orchid - it is not. It is one of the rarest members of the
genus Impatiens is found in the world and is related to the
Impatiens plants you grow in your yard.

KESAR
Impatiens psittacina, a balsam, or parrot flower, is a very rare
impatiens species discovered and identified to science in 1901
by botanist Joseph Dalton Hooker. The specimen grows only in translation would be Flower Bird Parrot.
a small region of north Thailand (near Chiang Mai), Burma,
and in one district of eastern India. Like most Impatiens the plant is variable. Variations within

d
plant species are quite common! Not all leaves and flowers of

ol
The plant was originally published in 1901 in the Curtis the same species are exactly alike. Plants with different

G
Botanical Journal Magazine, Tab 7809. The plant was credited specimens of the same species don't look exactly alike and have
as having been discovered in the Shan States of Upper Burma in a variety of coloration and growth forms.
1899 by a British officer named A.H. Hildebrand, who was

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working on a new boundary agreement between Thailand and

A refreshing blend of selected teas,

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Kesar Tea Co.

Artistic rendering of the Parrot Flower Calcutta Tea Co. 10,11,12, Moti Nagar, Main Najafgarh Road,
Eternal Voice 269, Subzi Mandi, Paharganj, New Delhi - 110055 Near FUN Cinema, Delhi - 110015
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