sikh marg 2017...is`k mwrg - 2- jnvri 2017 isfk marg ~ hor cxga bnaËun vaste åapne suja¥ ilk k e...

is`K mwrg - 2- jnvrI 2017

isFK marg ~hor cxga bNaËuN vasteåapNe suJa¥ ilK ke sxpadk ~ Bejo jIÍ

Canadian Sikh Study& Teaching Society

#108-1083 East Kent Ave. Vancouver, B.C. Canada, V5X 4V9

Ph: 604-327-4142 Fax: 604-327-4147

www.canadiansikhcentre.com

not : is`K mwrg ivc Cpy lyKW dw kYnyfIAn is`K st`fI Aqy tIicMg suswietI dy vIcwrW nwl

sihmq hoxw zrUrI nhIN hY[

“SIKH STUDY CENTRE”(Canadian Sikh Study & Teaching Society)

#108-1083 East Kent Ave. Vancouver, BC Canada, V5X 4V9 • Ph: 604-327-4142

Fax: 604-327-4147 • www.canadiansikhcentre.com

Email: [email protected]

gurdyv isMG ..................... 604-327-5769jsbIr isMG .....................604-524-9969pUrn isMG ......................... 604-325-3784

gurmiq jwxkwrI vDwE!

aupr iliKAw Aqy hor bhuq swrw Dwrimk smwn Awp suswietI pwsoN lwgq mwqr

Bytw Byj ky mMgvw skdy ho[

1. gurbwxI Su`D qy vIcwr sihq pVn Aqy smJx vwsqy swihq (iltrycr)2. gurmiq iPlwsPI qy is`K ieiqhws dIAW Koj Brpur ikqwbW (pMjwbI Aqy AMgryzI)[3. pMjwbI is`Kx vwsqy ikqwbW[4. gurbwxI kIrqn, pwT, kQw Aqy lYkcrW dIAW typW (AwfIE qy vIfIE)[

AYm.ey. pI.AYc.fI.sMpwdk fw. pUrn isMG, q`qkrw

sMpwdkI - ‘koit mDy ko ivrlw syvku’(fw. pUrn isMG) ...................................................... 3

sMKyp ieiqhws - dsm gRMQ(ipRM: igAwnI surjIq isMG) ...................................... 7

siqgur pRswid - rihrws bwxI dI bxqr(rwijMdr isMG) ......................................................12

srb`q ^wlsw dy ivcwrn leI mu`dy(gurqyj isMG) ....................................................... 20

gurU dI miq Anuswr Drm pRcwr dy kwrj iv`c rwgIisMGW Aqy pRbMDkW leI syD(svrn isMG) ....................................................... 22

bMglw (swihb) gurduAwry bRwhmxvwd dI h`d(pRo. kSmIrw isMG XU.AYs.ey.) ............................... ..23

bic`qr nwtk (AKOqI dsm gRMQ)is`KI ‘qy pihlw nhI cODvW v`fw hmlw hY(fw. hrijMdr isMG idlgIr) ................................ ..24

muslmwn qbky dy lokW dw is`KW nUM svwl(suKivMdr isMG qyjw) ........................................... ..27

jy dmdmI tkswl “DMn guru goibMd isMG swihb jI”ny SurU kIqI sI, qy tkswlI ieh jvwb dyx...(srbjIq isMG) .................................................. ..28

v`K-v`K kYlMfrW dI sm`isAw(srbjIq isMG) .................................................. ..29

srbq ^wlsw - 2016 Aqy myrw suJwE(ikrpwl isMG biTMfw) ............................................31

rwj krygw Kwlsw(srvjIq isMG sYkrwmYNto) .................................... ..36

nwnkSwhI kYlMfr(srvjIq isMG sYkrwmYNto) .................................... ..39

CONTENTSAcademic Freedom, Sikh Chairs and Anne Murphy’s Thesis(D. Sukhmander Singh) ........................................... 40

The Birth of Giving - Poem(Harmohanjit Singh Pandher) .................................. 42

Personality and Mission of Guru Nanak(Prof. Balwant Singh Dhillon)................................... 43

is`K mwrg - 3 - jnvrI 2017

'koit mDy ko ivrlw syvku'gurU nwnk swihb jI dy Awgmn smyN Bwrq dI siQqI dw jo idRS gurU swihb ny jW BweI gurdws ny Awpxy h`QIN icqirAw, aus bwry AsIN BlI BWq jwxdy hW, ik smwj dI durdSw leI smwj dy AwgU hI ijmyvwr sn[ gurU Arjn swihb jI ny rwg gUjrI ivc, ieh vI spSt kr idqw ik “koit mDy ko ivrlw syvku hoir sgly ibauhwrI]” Bwv smwj AMdr Dwrimk Aqy rwjnIqk lok, smwj dI ibhqrI leI bhuq G`t socdy hn, sgoN lokweI dI lu`t-Ksu`t hI krdy sn[ BwvyN Ajoky smyN AMqr-rwStrI p`Dr qy Bwrq nUM ie`k v`fw lok-qMqr dyS mMinAw jWdw hY, pr AMdrUnI qOr qy Bwrq dy bhu-igxqI lokW dI hwlq qrsXog hY[ ipMfW ivc v`s rhy lokW nUM mu`FlIAW shUlqW vI auplbD nhIN hn[ swrI Bwrq dI rwjnIqI srmweydwrW qy k`tV ihMdU sMgTnW dy ieSwirAW qy cldI hY[ ijvyN ku`J smW pihlW srkwr ny PYslw suxw idqw ik pMj sO qy iek hzwr dy not bMd ho jwxgy Aqy ausdI QW do hzwr dw not SurU kr idqw[ bYkW ivc purwxy not jmW krwaux dI AwKrI imqI 30 dsMbr, 2016 im`Q idqI[ grIb lok not bdlwaux leI swrI swrI idhwVI bYNkW A`gy KVy rihMdy hn Aqy keI vwr puls aunHW grIb lokW nUM fwgW nwl ku`tdI hY[ keI vwr Swm nUM bYNkW vwly lokW nUM AwK idMdy hn ik kYS Kqm ho igAw[ ksUr iks dw? lokweI dw drd kox smJy Aqy kOx suxy?

ey bI pI inaUz Anuswr mQrw dy iek govrDn mMdr ivc kwlw Dn ikvyN bdilAw jw irhw hY, ik lok auQy pMjwh pMjwh l`K lYky AwauNdy hn Aqy mMdr dw pujwrI vIh PIsdI kimSn lYky, kwly Dn bdly nvyN krMsI not dy irhw hY[ ieh smu`cI kwrvweI gupq kYmry ivc bMd kIqI geI hY[ dyKo Bwrq dyS dI AMdrUnI

siQqI, ik iek pwsy grIb lok bYNkW A`gy Bu`Ky Bwxy keI keI GMty aufIk krdy hn, keI vwr puls dI mwr KWdy hn Aqy hux q`k 70-80 bMdy lweInW ivc Kloqy dm vI qoV gey hn[ dUjy pwsy mMdrW AMdr kwly Dn dy lYx-dyx dw ivaupwr vI cl irhw hY[ fwktr mnmohn isMG horW rwj-sBw ivc srkwr nUM pu`iCAw ik iksy dyS dw nWv lvo, ijQy pYsy jmW ho jWdy hn, pr kFwey nhIN jw skdy[ srkwr pws koeI auqr nhIN[ iesdw Bwv iehI hY ik srkwr lok-ihqU nhIN hY[

Bwrq AMdr lokW ivc AigAwnqw ieqnI hY ik koeI vI c`usq ivAkqI gYrU rMg dy vsqr pihnky bwbw bx jwvy qW QoVy smyN AMdr hI auh kroVW pqI bx jWdy hY[ kwPI bwby dyS dIAW mu`KI rwjsI pwrtIAW dI sRprsqI vI pRwpq kr lYNdy hn[ coxW dy smyN iehI bwby rwjsI pwrtIAW nUM ijqwaux leI BUimkw inBwauNdy hn[ koeI lukI-iCpI g`l nhIN ik rwm dyv vrgw bwbw mIfIAw dy pRcwr Aqy srkwr dI sRprsqI nwl bhuq qwkqvr ivA~kqI bx cu`kw hY[ ausdy kYNpw ivc ikrpwnDwrI is`K qy muslmwn vI Es dIAW DunIAW Alwpdy nzr Aw jWdy hn[ sMBv hY ik (bwpU?) Awsw rwm qoN vI byAMq lokW nUM vfIAW AwsW hox, ausny byAMq Dn qy kroVW dI jwiedwd bxweI Aqy hux blwqkwrI kysW ivc jyl dI hvw Kwh irhw hY[ ausdw pu`qr vI sjw Bugq irhw hY[

ku`J smW pihlW ie`k ivA`kqI ny keI kwrobwr SurU krn dy jqn kIqy, pr iksy vI kwrobwr ivc sPl nw ho sikAw[ Aw^r ausny bwbw bx jwxw hI TIk smiJAw Aqy bqOr inrml bwbw pRis`DI kmw leI[ hYrwnI, ies g`l dI ik ausnUM bwbw bxn leI koeI ifgrI jW ilAwkq hwsl krn dI loV nhIN peI[ hu`x AigAwnqw vs lok ausdy pRvcn suxn leI

sMpwdkI


sYNkVy rupey dyky hwzrI Brdy hn[ iesqoN SpSt huMdw hY ik lokweI vihmW-BrmW ivc PsI hoeI hY[ ijhVy lok Awpxy injI kwrovwr krn ivc PylH hoey, lok aunHW qoN Awpxy kwrovwr dI sPlqw leI ArdwsW krwauNdy hn Aqy ASIrvwd lYx leI qrlo-m`CI huMdy hn[ pMjwb dy Awp muhwry jW eyjMsIAW dy Qwpy bwby qy tkswlI mu`KI bwdlW dI sPlqw leI ArdwsW kr rhy hn[ bwby nwnk dw isDWq hmySW grIb qy inqwxy lokW dy p`K pUrn dI g`l krdw hY[ Ajoky smyN bwby Drm dy mKoty pihnky lotU qy jgIrdwrW nwl sWJ bxwauNdw hY[ ies leI zurm krky vI knUMn dI pkV’c nhIN AwauNdy Aqy nwhI puls Ajoky srkwrI bwibAW nUM PVn dI zurAq kr skdI hY[

swD ASUqoS bRwhmx pujwrI sI, jdoN aus auqy ie^lwkI zurm krn dy doS l`gy qW pMjwbIAW dw bwbw bx igAw[ aus dI mOq hoey nUM do swl qoN v`D smW ho igAw[ swQI cyly Swied hwlW vI pRcwrdy hox ik bwbw jI smwDI ivc lIn hY[

dUjy pwsy pMjwb dI auc Adwlq PYslw krn qoN iJjkdI hY[

ies qoN spSt hY ik Bwrq dyS AMdr fyrydwrW qy srmweydwrW dw hI bol bwlw hY[ swl 1995-96 dI g`l hovygI ik myrI b`cI pMjwbI swihq dI pu`sqk ivc iek khwxI pVH rhI sI ik iek bwbw jI ieSnwn krky hty hI sn qW aunW dy SrDwlUAW ivc, aunHW dw ig`lw kCihrw ncoV ky pIx leI Xu`D iC`V ipAw[ hr bIbI kCihrw Kohx leI jqnSIl sI[ ies ksmkS ivc kCihrw lIro-lIr kr idqw[ hux smJ nhIN AwauuNdI ik bwby dy ig`ly kCihry ivcoN ikhVw ArSI nIr inklxw sI?

iekyrW mYnUM iksy ny d`isAw ik ie`k prvwr ny sRI drbwr swihb dy srovr dI kwr-syvw dOrwx, srovr dI gwr lY AWdI, ijs ivc ie`k cmcw gwr nUM pwxI ‘c Gol ky pINdy sn[ hu`x AMdwzw lgwau ik AsIN ikvyN gurmiq

isDWqW qoN dUrI bxwky AMD ivSvwS jW vihmW-BrmW ivc pUrI qrW jkVy hoey hW[ ijvyN BweI rxjIq isMG F`frIAW vwilAW iehI AwiKAw sI ik drbwr swihb qoN pwxI dIAW kYnIAW ilAwaux dI QW, auQoN gurmiq sMdyS p`ly pwky ilAwauxw cwihdw hY[aunHW dI khI g`l qy krm-kWfIAW ny ivvwd KVw krn dw jqn kIqw ik auh AMimRq nUM pwxI d`s rhy hn[ bhuq lokW nUM Ajyhy dumwly sjwaux qy kkwr pihnx vwly is`K lgdy hn, pr aunHW nUM gurU gRMD swihb dI ivcwrDwrw dw r`qI vI igAwn nhIN[ ku`J mhIny pihlW pMjwb srkwr ny lokW dI AigAwnqw dw lwhw lYx leI qIrQW dI mu&q Xwqrw krwaux leI PRI ryl gfIAW dw pRbMD kIqw[ hwlW ik gurmiq AMdr qIrQW qy Brmx krn dw ivroD hY[

pr lok smJdy hn ik qIrQW qy jwx nwl puMn hovygw[ lokweI nUM kI smJwvWgy, jd ieiqhwsk gurduAwirAW dy bwhr ilKky lgwieAw jWdy hY ik jpu bwxI dy 84 pwT qy 84 vwrI ieSnwl krn nwl cOrwsI k`tI jwvygI[ AigAwnqw’c bhuq lok smJdy hn ik mnu`Kw jnm corwsI l`K jUnIAW Bogky imldw hY[ iesnUM gurmiq nhIN mMndI[ duKWq iehI hY ik ijnHW AsQwnW qoN gurmiq idRV krweI jwxI sI, auQy krm-kWf pRcwirAw jWdw hY[ pMQ pRkwS dy lyKk ny mnoklipq ivcwr idqy hn[

pOVI rcI curwsI gur qy kwtn hyq curwsI[

cOrwsI ieSnwn krn jo jpujI ieqo jpwsI[

iek hor vihmW-BrmW PYlwaux vwl gRMQ sUrj pRkwS ny dsmyS jI dy mu`Ko khwieAw, ik mukqsr dy ShId gMj ivKy,

mk, sMkrKx AkrI hoie[Awn Snwnih jy nr koie[mnokwmnw pRwpiq soaU[ pwp kry gn bX siB KoaU[bMdih gMj ShIdn kyrw[ Dn dyvih inq vDih vDyrw[


Bwv jy koeI mwG dI sMgrWd nUM ies srovr ivc ieSnwn krygw qW mnokwmnwvW pUrIAW hoxgiAW qy sB pwp ivnwS hoxgy[ jo ShIdgMj nuM nmskwr krygw, ausdw Dn inqpRiq vDy Pulygw[

gurbwxI AMdr srovr qy qIrQ iesnwn bwry Purmwx hn,

qIriQ nwvx jwau qIrQ nwmu hY]

qIrQu sbd bIcwru AMqir igAwnu hY[ pMnw 687

qIrQ nwie n auqris mYlu]

krm Drm siB haumY PYlu] (pMnw 890)

AMqir mYlu jy qIrQ nwvY iqsu bYkuMT n jwnw]

lok pqIxy kCU n hovY nwhI rwmu AXwnw]

pUjhu rwmu eyku hI dyvw] swcw nwvxu gur kI syvw] rhwau]

jl kY mjin jy giq hovY inq inq myNfk nwvih]

jYsy myNfuk qYsy Eie nr iPir iPir jonI Awvih] Awsw kbIr jI (pMnw 484)

pwp krih pMcw ky bis ry] qIriQ nwie khih siB auqry]

bhuir kmwvih hoie insMk] jm puir bWiD Kry kwlMk] (pMnw 1348)

is`K ieiqhws AMdr bhuq ku`J glq kr idqw igAw hY, ijvyN mukqsr dI jMg bwry ieiqhwskwrW dy ivcwr v`K-v`K hn, ijAwdwqr ies g`l nwl sihmq hn ik ieh jMg ivswK dy mhIny hoeI Bwv meI mhIjy dy pihlw hPqw[ pr pRMprw ieh sQwpq kr idqI ik ieh lVweI poh mhIny dy AKIr ivc smwpq hoeI Aqy mwGI vwly idn nUM mnwaux krky, mukqsr mwGI dw mylw pRis`D kr idqw[ iesqrHW hI bMdI CoV idvs vI

dIvwlI vwly idn nUM imQ ilAw igAw Aqy dIvwlI iqEhwr ivc is`KW nUM BweIvwl bxw idqw igAw[ dyS-ivdySW ivc Awr AYs AYs Aqy srkwrI eyjMsIAW dI is`K gurduAwirAW AQvw pMjwbI mIfIey ivc GuspYT ho cu`kI hY[ pMjwbI gwiekW duAwrw is`K siBAwcwr nUM Kqm kIqw jw irhw hY[ keI pRis`D pMjwbI gwiekW ny keI ‘gupq jW gumnwm (klpq) pIrW dIAW kbrW nUM mu`V surjIq kr idqw hY, ijQy AKwVy lgwky pIrW nUM mhwn swbq krn leI gIq gwey jWdy hn Aqy kbrW dI pUjw SurU kr idqI geI hY[

suxdy hW ik lwfI Swh qy fyrw bwbw murwd Swh dIAW ivSyS QwvW auqy, ieh gwiek mwieAw vI kmwauNdy hn Aqy nwl hI lokweI nUM vihmW-BrmW ivc Pswaux leI jqn kr rhy hn[ bwdl srkwr vloN “Bgvwn vwlmIk jI dI Cy Pu`t aucI sunihrI mUrqI suSoiBq krn sbMDI lokweI nUM pRyirAw jw irhw hY ik mUrqI dy drSn kro Aqy mUrqI drSn Xwqrw dy rUt dI jwxkwrI idqI jw rhI hY[” ijnHW lokW dw mUrqI pUjw ivc ivSvwS hY, aunHW nUM ieho ijhy smwgm mubwrk hox, pr jdoN Ajyhy smwgmW dw rwjsI lwhw lYx dw mnorQ hovy qW swfy nyqw lok iemwndwr nhIN, sgoN ivEpwrI jwpdy hn[ gurU swihbwnw ny gurbwxI AMdr mUrqI pUjw dw KMfn kIqw, A`j ieh dwhVHIAW vwly ibpr qy pMQk AwgU AwK rhy hn ik mUrqI drSn krky inhwl hovo[

‘jo pwQr kau khqy dyv]qw kI ibrQw hovY syv]

jo pwQr kI pWeI pwie]iqs kI Gwl AjWeI jwie” (pMnw 1160)

p`Qr hovy jW Dwq, ieko hI g`l hY[

ieh vI g`l spSt hY ik bwdl dy hukm nwl hI drbwr swihb dy gilAwirAW, drvwizAw Aqy AnykW hor QwvW auqy ihMdU dyvI-dyviqAW dIAW mUrqW aukrvweIAW geIAW hn[


gurduAwirAW AMdr swjS-ADIn gurU gRMQ swihb dI kQw krn dI QW sUrj pRkwS jW pMQ pRkwS dI kQw kIqI jw rhI hY[ ienHW gRMQW duAwrw ijQy krm-kWf dw pRcwr ho irhw hY, auQy hI gurUAW nUM vI dyvI-pUjk d`isAw jw irhw hY[

hux loV ies g`l dI hY ik suihrd ivdvwn qy is`K pRcwrkW nUM jQybMd hoky gurmiq-q`q dw pRcwr jor-Sor nwl krnw pvygw[ BwvyN eyjMsIAW Aqy srkwrI guMifAW vloN gurmiq dw TIk pRcwr krn vwilAW nUM DmkIAW idqIAW jw rhIAW hn, Aqy hiQAwrW nwl hmly vI hoey hn[ SwbwS! aunHW pcwrkW dw, jo srkwrI pRBwv jW DmkIAW dy fr qoN rihq hoky gurmiq dw shI pRcwr inD`Vk hoky kr rhy hn[

swfy mhwn gurUAW ny lokW nUM igAwn duAwrw mukq krn dy jqn ArMBy Aqy smwj dy muKI nyqw (jogI, kwzI Aqy bRwhmx) lokW nUM smwj dy aujwVy leI ijmyvwr d`isAw[ Ajoky smyN vI lokweI nUM krm-kWfW ivc Pswaux leI inq nvyN ByKI bwby pYdw ho rhy hn jW pYdw kIqy jw rhy hn[ swfy leI gurU swihbwnW ny igAwn-KVg, gurU gRMQ swihb jI dI bwxI bKSI hY, jo swnUM nklI bwibAW, jQydwrW Aqy srkwrW dy kUV pRcwr qoN bcw skdI hY[ nhIN qW ie`k aurdU dw SyAr hY,

“brbwd guilsqW krny ko bs eyk hI aulU kw&I Qw,

hr SwK py aulU bYTw hY, AMzwm-ie-guilsqW ikAw hogw[

swvDwnjy is`KI dw Blw cwhuMdy ho qW

isrP sRI gurU gMRQ swihb jI nUM Awpxw gurU mMno Aqy gurbwxI

rwhIN drswey mwrg qy clo Aqy hor AnmqI gMRQ, AKOqI jQydwrW

(p`pU), pKMfI swD Aqy fyrydwrW qoN swvDwn rho[


sMKyp ieiqhws - dsm gRMQ

ipRM: igAwnI surjIq isMG, isK imSnrI, id`lI


siqgur pRswid - rihrws bwxI dI bxqr

rwijMdr isMG (Kwlsw pMcwieq)


srb`q ^wlsw dy ivcwrn leI mu`dy

gurqyj isMG Ex. IAS


gurU dI miq Anuswr Drm pRcwr dy kwrj iv`crwgI isMGW Aqy pRbMDkW leI syD

svrn isMG


bMglw (swihb) gurduAwry bRwhmxvwd dI h`d! pRo. kSmIrw isMG XU.AYs.ey.

O Goddess Shiva, grant me this that I may not hesitate from performing good deeds.

I may not fear the enemy, when I go to fight and assuredly I may win.

I may give this instruction to my mind and have this temptation that I may ever utter Thy Praises O, Shiva Parbati goddess!

When my life comes to an end, then I may die fighting in the battlefield.231.

After several days goddess Parbati came to take a bath there.

All the gods, according to the prescribed method, made obeisance to her.21.

The gods told the goddess Parbati all their occurrences; saying that the demon-king Mahikhasur had seized all their abodes.

They said, “O mother Parbati, You may do whatever pleases you, we have all come to seek your refuge.


bic`qr nwtk (AKOqI dsm gRMQ) is`KI 'qypihlw nhIN cODvW v`fw hmlw hY fw. hrijMdr isMG idlgIr


is`K mwrg nUM hor cMgw

bxwaux vwsqy Awpxy suJwE

ilK ky sMpwdk nUM Byjo jI[

Canadian Sikh Study & Teaching Society

#108-1083 East Kent Ave.,

Vancouver, B.C., Canada, V5X 4V9

Ph: 604-327-4142

Fax: 604-327-4147



muslmwn qbky dy lokW dw is`KW nUM svwl

suKivMdr isMG qyjw


is`K mwrg nUM hor cMgw bxwaux vwsqy Awpxy suJwE

ilK ky sMpwdk nUM Byjo jI[

Canadian Sikh Study & Teaching Society#108-1083 East Kent Ave.,

Vancouver, B.C., Canada, V5X 4V9

Ph: 604-327-4142 Fax: 604-327-4147



v`K-v`K kYlMfrW dI sm`isAw srvjIq isMG sYkrwmYNto


srbq ^wlsw - 2016 Aqy myrw suJwEikrpwl isMG biTMfw

is`K mwrg - 35 - jnvrI 2017Sikh Marg - 35 - January 2017

swvDwnjy is`KI dw Blw cwhuMdy ho qW

isrP sRI gurU gMRQ swihb jI nUM Awpxw gurU mMno Aqy gurbwxI rwhIN drswey mwrg qy clo

Aqy hor AnmqI gMRQ, AKOqI jQydwrW (p`pU), pKMfI swD Aqy

fyrydwrW qoN swvDwn rho[


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rwj krygw KwlswsrvjIq isMG sYkrwmYNto


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notis`K mwrg ivc Cpy lyKW dw kYnyfIAn is`K st`fI Aqy tIicMg suswietI dy vIcwrW nwl sihmq hoxw

zrUrI nhIN hY[


Nicholson Family Chair, Professor of Civil Engineering Santa Clara UniversitySanta Clara, California, [email protected]

AbstractA brief examination of Academic Freedom

is presented in the context of works by Sikh Studies Chairs and as a critical review of Anne Murphy’s book is included as well. Due regard to the sensitive matters cautioned by academic freedom has not been paid to in their works Academic freedom in the universities is meant to encourage research scholarships even on controversial topics without the fear of reprisal. This has also been interpreted as a freedom to challenge established traditions/history/indoctrinated messages. However, according to Gary A. Olson, “because academic freedom is specifi cally intended to foster the free exchange of ideas within a community of scholars, it does not protect us from other types of utterances and behavior such as slander or libel,” (Olson, 2009, 2015).

According to the American Association of University Professors (AAUP), “our special position in the community imposes special obligation” (AAUP, 1970).AAUP in their 1970 Interpretive Comments on the 1940 Statement of the Principles of Academic Freedom as it related to religions stated, “Teachers are entitled to freedom in the classroom in discussing their subject – but they should be careful not to introduce into their teaching controversial matter which has no relation to their subject. Limitations of academic freedom because of religious or other aims of the institution should be clearly stated at the time of appointment.” It may be recalled that such limitations were stated or implied at the time of establishment of Sikh Chair at University of British Columbia.Do you mean such coccerns were implied but

Academic Freedom, Sikh Chairs and Anne Murphy’s Thesisby Dr. Sukhmander Singh

were not explicitly stated? If so please state it, even if it somewhat weakens your position.

With regards to (deletethe)racist speech, Charles Lawrence III, a graduate of Haverford and Yale Law School then teaching at Stanford Law School, advocated restrictions on it (Charles R. Lawrence, 1990, 1993). Recently, there has been an increase in the numbers of harassment incidents related to race and gender issueson campuses across the nation. At my university, there is now a mandatory training requirement for all delete the employees to prevent such incidents. For example, as pointed out by Doug Bennett, President Emeritus of Earlham College, in his blog(2011),deletewrites that one University’s policy began as follows, “Discriminatory harassment includes conduct (oral, written, graphic or physical) directed against any person or group of persons because of their race, color, national origin, religion, sex, sexual orientation, age, disability or veteran’s status and that has the purpose or reasonably foreseeable eff ect of creating off ensive, demeaning, intimidating, or hostile environment for that person or group of persons.”

All of the above emphasizesthat academic freedom has limits to it. Accordingly, if history is manipulated and truth stretched to arrive at a disturbing conclusion against the treasured traditions/fundamental doctrine of a religion, then it cannot be accepted under the rubric of academic freedom. At times one wonders if the research by the Sikh studies chairs who have been obsessed with history as to how and when any practice came about has been of any merit. How they kept splitting hairs on this for over 15 years with a good amount of fi nancial resources is beyond comprehension. As such, their research to fi t in the McLeodian mold has created more fog than clarity regarding

Sikh Marg - 40 - January 2017


the universal appeal of teachings embodied in Sri Guru Granth Sahib and Sikh identity. Granted, it is appreciable that these chairs have taught Sikhism/Sikh studies to many of their students, yet their scholarly presentations are often dry and lack the genuine appeal which a truly learned and dedicated scholar of Sikh studies/Sikh faith can make to the American audience.

Is this one of the reasons that Sikhs remain misunderstood in America? What, if any, have our academic scholars done against the mistaken identity crisis Sikhs are going through?

Dr. Ann Murphy is an academically trained scholar of Sikhism currently based at the University of British Columbia. Her book based upon her thesis appears to have included materials to overlystretch the truth about Sikh spiritually and Sikh identity. Starting with McLeod’s works, attempts have been consistently made to misinterpret, distort or even denigrate Sikhism and to destroy Sikh identity. This has been done very cleverly by fi rst confusing the readers by selective use of historical or anthropological material in order to construct a thesis to blur or diluteSikh identity. It appears that one of the latest of such attempts is Anne Murphy’s book, The Materiality of Past: History and Representation in Sikh Tradition. Why would she use resources which are controversial and not considered reliable in the Sikh world? For example, she would quote Ruchi Ram Sahni to make a point. A critical examination of her thesis upon which her book is based is briefl y presented below.

It goes to Anne Murphy’s credit that she travelled extensively in Punjab in pursuit of her works to visit places related to Sikh history and to collect and study large amounts of material about Sikh religion. She photographed sacred artifacts. All these were the basis of her analysis and hence her book. However, she spent

great amounts of time and space in her book to write about some insignifi cant matters which she dug out in her research. Even the choice of words or terminology is complex, confusing or unconventional, if not directly misleading.

The methods and materials applied by her are characteristically Eurocentric, and the methodologies used are relevant to Christian ideology where scripture is developed as a result of history and culture; such matters are inapplicable to Sikhism where scripture is revelatory and authenticated by the prophet himself. She doesnot draw or quote from Guru Granth Sahibitself, the fountain of Sikhism and the history of the Guru period. How can a study on Sikhism and Sikh identity be considered objective without adequate reference to Guru Granth Sahib and without acknowledging its pivotal role in shaping the Sikh spirituality and the Sikh identity? Sound historical basis of Sikh identity are essentially ignored by her. Some of the authentic works of Sikh writings of the period she mentions are not used as a basis for her writings. Max Arthur Macauliff e’s work is not even quoted once.

In her attempt to present a materialistic interpretation, she might have crossed limits of academic freedom by distorting and confusing facts. She labels Sikh culture as purely materialistic. According to her, Sikh scriptures, gurdwaras, and Khalsa are all materials and hold no spiritual signifi cance. Singh Sabha was formed to counter the challenges of the Arya Samajis missionaries, but Anne Murphy distorts Singh Sabha’s works to paint an extremely biased and materialistic picture of Sikh identity.

In the 19th century study of the Sikhs, she chooses, just as Oberoi did, to ignore the fact that real Sikhs (Tat Khalsa) were driven underground due to the atrocities and suppression by the British. The British did not give the Sikhs rahit or separate identity; these were prescribed by the Gurus. The British, however, did not



discourage thembecause they saw that the Khalsa-discipline made excellent soldiers, and had a tradition of glory and valor. Refusal to see these plain facts in history is deplorable. So is the publication of the book by Anne Murphy is regrettablebecause it undermines history and does not materially add to knowledge.Conclusion

Insensitivity shown by works of Sikh Studies Chairs and more recently by Anne Murphy’s thesis towards the treasured traditions and doctrine message of Sikhism and Sikh identity are deeply regrettable and are beyond what the principle of Academic Freedom allows.

References

1. American Association of University Professors (AAUP), (1970),

“1940 Statement of Principles of Academic Freedom and Tenure

with 1970 Intepretive Comments.” AAUP-Publications

2. Charles R. Lawrence, 1990 “If He Hollers Let Him Go,” Duke

Law Journal, 431 (1990). Reprinted in Words that Wound: Critical

Race Theory, Assaultive Speech and the First Amendment.

(Boulder, CO: Westview Press, 1993), pp. 53-88.

3. Charles R. Lawrence III, Mari J. Matsuda, Richard Delgado,

and Kimberlè Williams Crenshaw, 1993, “Introduction,” in Words

that Wound: Critical Race Theory, Assaultive Speech and the First

Amendment. (Boulder, CO: Westview Press, 1993), pp. 1-15.

4. Doug Bennett (2011), From a blog by Doug Bennett President

Emeritus of Eartham College in the Observatory, April 9, 2011.

5. Gary A. Olson (2009), “Limits of Academic Freedom” The

Chronicles of Higher Education, December 9, 2009.

For Further Readings:

6. Louis Menand, 1996, “The Limits of Academic Freedom,” in

Louis Menand (ed.), The Future of Academic Freedom (Chicago:

University of Chicago Press, 1996), pp. 3-20.

7. Ronald Dworkin, 1996, “We Need a New Interpretation of

Academic Freedom,” in Louis Menand (ed.), The Future of

Academic Feedom (Chicago: University of Chicago Press), pp.

187-198.

Beautiful blessid baby, born to build brick-by-brick an Incredible interfaith freeway; an infi nite irreversibleRevolutionary road. A remarkable Renaissance reformer,Tirelessly transporting, through tender tranquil tongue,Humanity's hungry heart and handcuff ed soul

Over the old oppressive obstacles ofFalsehood, fragmentation, fanaticism and fear.

God is here. God is giving and graceful. God isUs: undying, unifi ed and universal;Resplendently residing in every woman and man.Uphold, uplift and understand.

Nurture like Nanaki; never neglect neighbours in need.Accept and appreciate all colours and creeds,Nationalities and nemeses,Acquaintances and allies asKindreds of the kindest King, Sri Guru Nanak Dev Ji.

By Harmohanjit Singh PandherVice-Chair/Trustee, Burnaby Board of Education

The Birth of Giving



On the occasion of the 500th birth anniversary of Guru Nanak in 1969, Prof. Ganda Singh, the doyen of Punjab history has brought out a Souvenir volume, Sources on the Life and Teachings of Guru Nanak, published by Punjabi University, Patiala. It covered a wide variety of sources in Punjabi, English, Persian and some other Indian languages. He has selected, translated and edited carefully all the primary and secondary sources so that every serious student of Sikh religion may have a complete reference material on Guru Nanak in a single volume.1 It was the time when Sikh studies was just taking off and several controversial issues relating to the life and teachings of Guru Nanak had cropped up in some of the studies. The volume in question addressed academically to several debatable issues such as status of Guru Nanak as a founder of new religion, his relationship with Kabir, and his visit to Mecca, Baghdad, Ceylone etc. Although the volume produced by Prof. Ganda Singh has withstood in good stead for many a scholars yet very little has been done to enrich the Sikh studies on the basis of these and other sources. The present study takes into account Guru Granth Sahib, the primary source of Sikh religion and attempts to look into the personality of Guru Nanak that have been refl ected therein.

At the outset one should keep in mind that Guru Granth Sahib is basically a Scripture therefore its purpose is quite diff erent than that of a chronicle. Although it does not provide biographical details of the life of Guru Nanak yet it can not be ignored altogether as it adds signifi cantly to our knowledge about his personality. The history of the text of Guru

Granth Sahib dates back to the time of Guru Nanak whose experience of the numinous forms its very core and basis as well. Guru Nanak's sacred writings in their original form are well preserved in the Sikh Scripture. On the basis of these writings we can vouchsafe that he was always in quest of Truth. One thing which comes out clearly is that neither he was a disciple of any earthly guru nor he was inspired by any god or goddess of Indic or Semitic origin. On being questioned by the yogis once as to who his guru was, Guru Nanak had replied that Transcendental Lord, the Supreme Essence is the Guru that he had met.2 In order to express his experience of the numinous, Guru Nanak composed a number of hymns in various Ragas and metres and employed them for worship and devotional purpose. It is a curious blend of devotional music and poetry which speaks volumes of his genius. His compositions such as Asa Patti and Ramkali Onkar composed on the basis of gurmukhi letters are the living testimony to the fact that he was a well-lettered person.3 His discourse with the Nath-Sidhas in the form of Sidh Gosti depicts the highest qualities of didactic skills that Guru Nanak had perfected over the years.4 Signifi cantly he recalls himself a shair whose poetical works are par-excellence in the history of Punjabi literature. Another composition, Bara Maha Tukhari provides insights into his aesthetic sense that he possessed.6 He calls himself a divine minstrel whose chief avocation was to sing the glory of God.7 He made the God's Will known through the medium of bani which is of divine origin.8 He confesses that “what the wisdom the Lord has granted, so I speak. I am ignorant and have no power of 9

Personality and Mission of Guru Nanakby Prof. Balwant Singh Dhillon



speech in me. Whatever O God you will so I express.” He proclaims that the Lord Himself has revealed this holy truth in actual words, to him.10 Thus he derives his spiritual authority from the self- illuminating eternal Truth.

Guru Nanak's response to the contemporary world order was largely based on the nature of his religious experience. A cursory look at the writings of Guru Nanak affi rms that he intensly felt himself to be an instrument of God. Though he never claimed himself to be an incarnation of God yet he acted as a mouth-piece of God. Like a true and genuine prophet neither did he preaches withdrawal from the society and world nor did he accepts the world as it was. He unequivocally criticized the contemporary evil order in all its forms and manifestations. His criticism of the contemporary religious denominations, social and political set-up suggests that he was completely dissatisfi ed with the prevalent social order. He was disenchanted to see the moral degeneration in public life. He remarks that I have searched out and distressed to note that there is no way to get out of this age of ignorance. 11 He has the courage to call a spade a spade and desired to utter truth at an appropriate time. 12 The compositions known as Babarvani confi rm that during the invasions of Babar on India, Guru Nanak was in Punjab. He had seen the subsequent death, devastation and plight of women folk from very close quarters.13 Perhaps in the history of medieval India, Guru Nanak was the only personality who unequivocally criticized Babar for the rape and rapine committed by his Mughal soldiers.

He proclaims that he has nothing to do with the elite. His sympathy rested with the lowly and the down trodden strata of society.14 He refers to the diffi culties that he had encountered while delivering his message. As a minstrel of God he intermingled freely

with the people irrespective of their caste. Similarly his message was of radical nature. Consequently, people of higher castes not only disliked it but also considered him as an outcaste.15 He alludes to a critical situation when people instead of believing in his message thought him of a person possessed by an evil spirit.16

Like a Prophet to bring a radical change in the decadent social order he propounded a new set of ideals and to realize them established new institutions such as Guruship, Sangat, Langar and Dharamsal etc. Through these ideals and institutions he applied pragmatic test to his religious experience which fructifi ed in the form of a new religious dispensation in India. The bani of Guru Nanak as enshrined in the Sikh Scripture makes it abundantly clear that Guru Nanak enjoyed the status of a Prophet whose mission was to eradicate evil from all walks of life.

The divine knowledge contained in the bani of Guru Nanak is relevant for all the times and is for all the peoples of the world. It belongs to the category of Prophetic experience, naturally it determines the spiritual as well as temporal contours of Sikhism. The nature of religious experience is such that it can not be transmitted from one person to another nor it can be explained in its totality. It can be realized only at personal level. That is why the nature of religious language is always diff erent than that of the secular language. Guru Nanak has expressed his religious experience in the form of words that too in the form of a religious poetry. It is the fi rst attempt which explains his spiritual encounter with the God. Thus the self-image of Guru Nanak and self-explanation of his mission is abundantly available in Guru Granth Sahib.

The bani of Guru Nanak served the purpose of canon and played a decisive role in the formation of Sikh Scripture. We can


very safely vouchsafe that the bani of Guru Nanak as enshrined in Guru Granth Sahib is the primary and authentic source to explain the divine mission of Guru Nanak on which he has been commissioned by God. It is also the most valid and reliable tool to defi ne the mystical and technical terms employed by Guru Nanak. The touch-stone to understand the mission and percepts of Guru Nanak would remain his bani which is the primary and original source of Sikhism.

Although the number of Guru Angad's hymns is small compared to that of his predecessor and successors yet they underline the theological standpoint of Sikhism in a very brief and terse manner. It is believed that Guru Angad has composed a salok which depicts sorrowful remembrance of the passing away of his beloved master, Guru Nanak. He feels it behooves one to die before one's beloved as it is a curse to breath after his departure.17 One may disagree with the traditional interpretation of the salok in question but one can not miss to note that it refl ects Guru Angad's devotion, obedience, submission to Guru Nanak and the sweet memory he cherished of him. Another salok is very revealing in which he says that those who have taken Guru Nanak as their Preceptor there is no need of imparting further teaching to them.18 It establishes the superiority of Guru Nanak's teachings over all other dispensations that were current at that time.

Signifi cantly Guru Amar Das reiterates the idea of unity of Guruship in Sikhism. He remarks that by the mystic touch of Nanak the disciple is exalted to the status of Preceptor. It is such a miracle which the Creator alone brings about and the spirit merges into the spirit.19 Similarly Guru Ram Das explains the special relationship between Guru Nanak and the God. According to him Guru Nanak is the Lord and the Lord is pervasive in the Guru and

between them there is no diff erence.20 The same idea fi nds echo in the hymns of Guru Arjan. He remarks that the divinely inspired Preceptor is endowed with all the faculties and Nanak, the Preceptor is ever in the presence of the Supreme Being.21 According to him Guru Nanak is the very image of the Lord.22 He even equates Guru Nanak with the Supreme Lord and proclaims that the anxieties of mind have vanished and Nanak has become the image of Lord.23 All these references place Guru Nanak with special relationship to God and establish the fact that Nanak was not only a person but carried the divine spirit which elevated him to the status of a Divine Preceptor. There are other passages in the bani of Guru Arjan which read like a tribute to the greatness of Guru Nanak as a religious authority. He says that the God has bestowed on Nanak the station where there is no sorrow but is all joy and bliss.24

The God has placed in the custody of Guru Nanak the treasure of devotion.25 Guru

Arjan acknowledges that the treasure of devotion has been bestowed upon him because of the grace of Guru Nanak.26 By the grace of Guru Nanak, the Holy Preceptor all his undertakings have been rendered enjoyable.27 He sings the glory of Guru Nanak and says that what to talk of a sinner like me, whosoever has known and listened to Guru Nanak nevermore falls into the trap of transmigration.28

Guru Arjan has observed Sikhism developing into a new religion in India. He remarks that the greatness of Guru Nanak in the form of his mission is visible everywhere in this world.29 He refers to Guru Nanak as Satiguru whose message is incomparable with any sort of devotion, knowledge and ritual.30 There is a set of hymns in Guru Granth Sahib where Guru Arjan eulogizes Guru Nanak along with the God. In these


hymns he reiterates that those who have received the touch of Guru Nanak, they are liberated from the cycle of birth and death;31 they have saved their whole tribe;32 they nevermore fall into transmigration;33 and they are liberated in this world and the next as well.34 Here the liberating theology initiated by Guru Nanak fi nds appreciation at the hands of Guru Arjan. Signifi cantly,35

Guru Arjan refers to Guru Nanak as a lamp lighted in the darkness of ignorance. He affi rms that it is well-known all over the world that Guru Nanak is the Divine Preceptor. At another place he alludes to Guru Nanak as the world teacher.36 Guru Arjan believes that Guru Nanak’s message is of universal value. The Khatris, Brahmins, Vaishyas and Sudras whosoever listens to it fi nds liberation.37 All these references provide signifi cant insights into the image of Guru Nanak cherished by his immediate successors. They not only fi nd divine sanction behind the religion of Guru Nanak but also discover a personality that has special relationship with the God. They not only pay their homage to Guru Nanak in the form of Divine Preceptor but also uphold the universality and uniqueness of his message.

Rai Balvand and Satta, the minstrel were professional musicians who used to perform kirtan at Guru's court during the time of Guru Angad. They continued to do that upto the time of Guru Arjan. Therefore they were contemporaries of the fi rst four successors of Guru Nanak and had served them to spread their gospel through the medium of Gurbani singing. They were eyewitness to the developments that had taken place in early Sikhism. They were not really insiders in the strictest sense but what they thought of Guru Nanak and his religion present the image of a follower of the Sikh Gurus. Their composition eulogizing the fi rst fi ve Sikh Gurus is well preserved in the Ramkali mode of Guru Granth

Sahib. In the above mentioned composition, Satta and Balvand glorify Guru Nanak's spiritual authority, present him as Guru and Satiguru as well, place him in special relationship with God and even equate him with the Lord.38 They are very emphatic that Guru Nanak is the founder of a new religion. They present Guru Nanak's religion as a raj, a new spiritual empire which is instituted on the fi rm foundation of the Truth.39 They also establish Guru Nanak's superiority of spiritual wisdom over the Indic religious traditions and emphasize that having taken into account all these traditions Guru Nanak has churned out the ocean of sabad to establish a new spiritual realm in the form of Sikhism.40 In this sense they underline that Sikhism is a religion of sabad and notice its doctrinal and institutional signifi cance in the Panth. In their opinion the religion founded by Guru Nanak is totally a new and unique dispensation which has divine sanction as well. For them Sikhism is of revolutionary in character and it stands for exclusion of ascetics and inclusion of householders.41 In this regard they use the metaphor of the Ganges turned upstream. Satta and Balvand affi rm that Guru Nanak turned Ganges upstream also by nominating Lehna, one of his disciples on the seat of Guruship established by him.42 It was done during the very life time of Guru Nanak.43 Obviously, they reject the hereditary claim of Sri Chand whose variety of Sikhism was a challenge to the doctrinal originality of nascent faith.

They provide legitimacy to the authority of Guru Angad to inform that before nominating Lehna as his successor Guru Nanak has tested all the Sikhs including his sons. They feel that Guru Angad’s way to the seat of Guruship was not an easy but diffi cult one.44 Signifi cantly they underline the idea of unity of Guruship, a key doctrine of Sikhism. They


emphasize that 'Spirit of Nanak' commingled with that of Angad and so on.45 There is basically no diff erence between Guru Nanak and his successors as they possess the same jyoti. Satta and Balvand point out that Guru Nanak's decision to nominate Lehna as his successor was not to the liking of his sons. According to them the sons of Guru Nanak had turned into hypocrites and rebellious.46 Guru Angad has received the royal umbrella of Guruship because of his obedience to the Guru.47 Whosoever speaks ill of Guru Angad will certainly vanish away.48 Thus Satta and Balvand were eye witness to the origin of schism in early Sikhism.

Another category of writings included in the Sikh Scripture relates to the compositions of Bhatts. The Bhatts were traditional bards and had fi rst appeared in the court of Guru Amar Das. They were also the contemporaries of early successors of Guru Nanak and had observed the development of Sikhism from very close quarters. Among the Bhatts, Kalsahar was the leading fi gure and his eulogy of Guru Nanak fi nds prominent place in the compositions of the Bhatts. While singing the glory of Guru Nanak he points out that Jogis, Sidhas, Nathas, Rishis, Munis, Shiva, Indra, Brahma, Prehlad, mythical kings, gods and Bhaktas all are praise of Guru Nanak for establishing the raja-yoga, the spiritualism of householders. Similarly the historical Bhaktas such as Ravidas, Jaidev, Trilochan, Beni, Namdev and Kabir glorify Guru Nanak for establishing the sahaj-yoga, the easy and natural way to God realization.49 Taken in the back-drop of Guru Nanak's world view these remarks achieve much more signifi cance as they also propound the same ideas that have been propounded by Guru Nanak in his writings.50 For Kalsahar the spiritual authority of Guru Nanak is much more superior to that of the mythical gods, kings and other

personalities. According to him Guru Nanak is the Supreme Preceptor, the sea of comfort, the remover of sins and the ocean of sabad.53 He also presents Guru Nanak as the sovereign of kaliyuga.54 The Bhatts feel that Guru Nanak was such a personality which stood in special relationship with the God. According to Kirat, "The Divine Light, the Lord Himself has assumed the name of Guru Nanak".53 Nalh employs the metaphor of shining moon 54 for Guru Nanak who has taken birth to save the humankind.

Sometimes the Bhatts even equate Guru Nanak with the avtaras who had appeared for the cause of righteousness.55 They also stress upon the idea of unity of Guruship and affi rm that all the Sikh Gurus are mystically one with the 'Spirit of Nanak'.

To recapitulate we can say that Guru Granth Sahib is the primary source on the life and teachings of Guru Nanak. It not only provides a peep into the self image of Guru Nanak but also provides earliest understanding of his mission. Taken together the hymns of Guru Nanak with that of his successors, Satta and Balvand and the Bhatts, one can not fail to notice that Guru Nanak stands in special relationship with God, his religious experience belongs to the category of Prophetic experience, he was a Divine Preceptor commissioned with divine mission, he founded a new religion for which he has the divine sanction, the religion founded by him is unique and revolutionary in character, his message is universally relevant and holds the promise of salvation to every one, the religion founded by him is the religion of sabad and it stands for the salvation of householders in an easy and natural manner. A careful reading of the text of Guru Granth Sahib can dispel many a doubts about Guru Nanak. It is the most reliable and authentic source for the appraisal of Guru Nanak's personality and his mission.

“SIKH STUDY CENTRE”“SIKH STUDY CENTRE”

siqgur pRswid]

kYnyfIAn is`K st`fI AYNf tIicMg suswietImu`K audyS Aqy syvw ^yqr

suswietI dw mu`K audyS is`K Drm Aqy is`K siBAwcwr nUM sRI gurU gRMQ swihb jI dI bwxI Aqy pMQ pRvwixq is`K rihq mrXwdw (sRI Akwl qKq swihb qoN pRvwixq) Anuswr pRcwrnw hY[ b`icAW Aqy nOjvwnW nUM gurmu`KI ividAw dyx vwsqy

Swm dy smyN vYnkUvr ivKy hr somvwr Swm nUM 6:00 qo 8:00 vjy klws lgdI hY[

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