“A True Sikh”

By Balbir Singh Sooch, Advocate, Ludhiana

May Judges start defining themselves and all?
Or
Has Indian judiciary availed a chance at the instance of anti-Sikh agents to define “a true Sikh” for some ulterior motive to down grade the majority of Sikhs in India and elsewhere?
Judges may start defining themselves and all soon, as was done in case of a  Sikh.
Would there be an end to it hereafter?
It is really an historical judgment when the Anti-Sikhs must celebrate and feel jubilant.  

 “Even the administrators and the employees of the Shiromani Gurdwara Prabandhak Committee and their families including Sikh politicians are being questioned, almost daily, not following the Sikh model code of conduct”

There is nothing to feel disappointed or jubilant about the full bench of justices JS Khehar, Jasbir Singh and Ajay Kumar Mittal’s judgment as they have given only interpretation i.e. judgment, leaning on the side of a text-based, that is more conservative definition of who is a true Sikh without following the changed circumstances and the true spirit of Sri Guru Granth Sahib.   

The hon’ble justices did not of their own add or subtracted or suggested anything suitable, may be done in the Act regarding the defining the definition of a Sikh under the changed circumstances in the light of Sri Guru Granth Sahib.   

Though, the judgment may be looking like endorsing a hardline stand by high priests of Sikhism who barred a young girl admission in a minority institution on grounds that she violated a fundamental tenet of the religion by plucking her eyebrows, the Punjab and Haryana high court on Saturday ruled that the Shiromani Gurdwara Prabandhak Committee was fully justified in doing so.  

Hereafter, the rest is in the hand of the parliament to amend the Act, meant to define a Sikh under the changed circumstances or not. In case the conservative definition of a Sikh followed, even under the changed circumstances, then, the Sikhs (So named or called true Sikhs) have to disown their own Sikhs and their own family members, forbidding them from entering in any Gurdwara for religious ceremonies and or providing any services/sacrifices etc for Sikh community.

I restrain myself to say more on the subject due to the religious conservativeness and the intolerance prevailing all over and that being, deliberately and intentionally, allowed in the world for the nefarious designs and the unjustified political reasons.  

The judiciary is helpless to interpret the Act (s) differently as, normally, such Acts enacted with a motive, only to serve the interest of political class without following the moderate approach with regard to religion (s) as is the case in hand.  

As experienced and seen,  the admissions may be done keeping in view of the Sikh model code of conduct and for the guidance towards spiritual salvation timely but, in fact, not followed in practice, even in the colleges, claiming religion as there an essential and most fundamental component for admission.  

Even the administrators and the employees of the Shiromani Gurdwara Prabandhak Committee and their families including Sikh politicians are being questioned, almost daily, not following the Sikh model code of conduct.  

If the judgment in view of my comments and views is to be justified, then, it amounts to that there are rarely true Sikhs left at least in India. To my mind, it was the only mischievous way to get the court judgment, getting declared that Sikhs are non-entity in India. 

In view of the above, the judgment is nothing but anti-Sikhs and pro-anti Sikh agents. Be disappointed or be jubilant, it is up to Sikhs.  

The Anti-Sikhs must celebrate and feel jubilant. 

Under the situation, how far the judgment and the definition of who is a true Sikh are relevant, only time may answer. 

Who was and is a Sikh?

Sikh definition and Jathedar Bhai Ranjit Singh-Sikh Vichar Manch

Submission by
Balbir Singh Sooch, Advocate, Ludhiana
Sikh Vichar Manch
May 31, 2009
Email: svmanch@gmail.com
www.sikhvicharmanch.com 
Girl who plucked eyebrow not true Sikh, says HC 
HC: Courts can decide religious conflicts

Updated: Jun 5, 2009 9:27 AM

 Exchanging Views with a Western Born, USA Based Sikh

http://sikhsangat.org/1469/2009/05/sikh-federation-uk-statement-on-the-vienna-incident-and-attacks-against-sikhs-in-punjab/#comment-2990

Respected Mr. Singh, 

Sat Sri Akal!

First of all, I must pay regards to you who being Western born, USA based Sikh, have courage to say something, otherwise here in India, people know that the control of Gurdwaras and the religious affairs etc is mostly with the forces who under the garb of the Dhande Di Sikhi and Bhekh Di Sikhi are very much active to keep Sikhs divided permanently on the Brahmanical caste lines for their vested interests or at the instance of inimical forces towards Sikhs?

The majority of the agents and Dhande De Sikh (those who become Sikhs for commercial motives) and Bhekh De Sikh (those who accept Sikhism formally to imitate Sikhs for material gains and to exploit Sikhism for their ignoble ends) are already not with common Sikhs in majority and they (the agents and Dhande De Sikh and Bhekh De Sikh) are with non-Sikh leadership i.e. BJP/ Congress and others for their personal gains and reasons. It is all happening within the inhuman national policy and strategy in India.

You must be aware that the people involved in clash against each other in the name of religion i.e. Sikhism are disobeying Sri Guru Granth Sahib in its letter and spirit openly and following it in violation as the true Sikhs should always believe in casteless and classless society including the one that there cannot be a living guru.

I dare to ask a few questions in brief in Indian context as under:

May Judges start defining themselves and all? Or Has Indian judiciary availed a chance at the instance of anti-Sikh agents to define “a true Sikh” for some ulterior motive to down grade the majority of Sikhs in India and elsewhere? Judges may start defining themselves and all soon, as was done in case of a Sikh.  Would there be an end to it hereafter?

Again, I repeat and reiterate that it is really an historical judgment when the Anti-Sikhs must celebrate and feel jubilant. Whosoever do not have any reply like you, may only comment in your fashion that it is hyperbole and scaremongering. Is it worthy to be considered any reasonable reply or argument on the part of Western born, USA based Sikh who supposed to be more matured. 

Anyhow, I am proud of being a Sikh (May not be a true Sikh) that I am writing from the field while you are boasting for preserving your Sikh identity sitting in safe Heaven. God may bless all of us. 

Balbir Singh Sooch-Sikh Vichar Manch
June 6, 2009
www.sikhvicharmanch.com

http://www.sikhvicharmanch.com/Current%20Issue-Sikh%20Community%20Waiting%20for%20Justice.htm

Updated: June 6, 2009 8:38 AM

Slaughter of Sikhs in different manner:

The Teachings of Sri Guru Granth Sahib and the Code of Conduct for Sikhs

 By Balbir Singh Sooch-Sikh Vichar Manch 

The days are not far away, when Indian judiciary will decide, whether the teachings of Sri Guru Granth Sahib and the Code of Conduct for Sikhs (Rehat Maryada) are identical or both are totally different in practice for them? Whether Sri Guru Granth Sahib is supreme than the Code of Conduct in the context for Sikhs?

The Indian courts may also intervene anytime to decide and dictate, whether Sikhs to live as per the final order and the affirmation of the sacred text Adi Granth by Guru Gobind Singh in October, 1708, the tenth Guru in Sikh tradition as his successor, terminating the line of human Gurus, and elevating the text to Guru Granth Sahib?

Now, some Sikhs, just to mark their presence in the media and for their own political reasons, are issuing the statements, celebrating and feeling jubilant saying that it was first time when the Indian judiciary has given constitutional status  to their Code of Conduct and to a true Sikh by down grading the majority of Sikhs and declaring that there are rarely true Sikhs left at least in India.

That’s what the Indian government and the anti-Sikhs desired after the genocide of Sikhs in independent India?

Hereafter, the Sikhs (So called or named separatists and radicals) are very likely be approaching to the Indian judiciary to know that as to whether Sri Guru Granth Sahib and the Code of Conduct are identical or both are totally different in practice in the context for them as if they know nothing about Sikhism only beating around the bush?  In fact, they are less religious more politically tuned by their masters.

They may be of the view that Sri Guru Granth Sahib is meant for the universe that includes the humanity but the Sikhs (So called or named separatists and radicals) are excluded from it by the Code of Conduct, even after the affirmation of the sacred text Adi Granth by Guru Gobind Singh in October, 1708.

But, they should not forget that “the Sri Guru Granth Sahib remained not only the holy scripture of Sikhs, but is also regarded by them as the living embodiment of the Ten Gurus. The role of Guru Granth Sahib, as a source for all purposes including Sikh definition, the Code of Conduct for Sikhs (Rehat Maryada) or guide of prayer that is pivotal in worship in Sikhism or Sikhs Pursuit of Sovereignty.  Guru Gobind Singh ji officially ordained Guru Granth Sahib as the final and perpetual Guru of Sikhs. Sri Guru Granth Sahib is being accepted as the universal spiritual leader of Sikhs and also for its all followers keeping in mind the secular nature of Sikh faith”.

June 7, 2009
www.sikhvicharmanch.com

http://www.sikhvicharmanch.com/Religiou%20Politics-A%20True%20Sikh.htm

http://www.sikhvicharmanch.com/Current%20Issue-State%20Terrorism%20-%20LTTE%20Tigers%20and%20Khalistanis.htm

Updated: June 7, 2009 9:50 AM

Special Article

TheStatesman

Religious policing~I The Role Of Minority Educational Institutions By Faizan Mustafa: THE latest decision of Punjab & Haryana High Court has come as a shock to those who advocate the cause of liberty. This group has traditionally stood for ......

www.thestatesman.net/page.news.php?clid=3&theme=&usrsess=1&id=257672 -

http://www.thestatesman.net/page.news.php?clid=3&theme=&usrsess=1&id=257788

Special Article

Religious policing~II

A Matter Of Great Significance Needs To Be Clarified

By Faizan Mustafa

THE law is well-settled after the historic decision of St. Stephen’s College to mark the reserved seats for members of the minority communities. The Supreme Court declared the legal position in the famous case of the Islamic Academy: “It must be clarified that a minority professional college can admit, in their management quota, a student of their own community/language in preference to a student of another community even though that other student is more meritorious.

However, whilst selecting/admitting students of their community/language the inter se merit of those students cannot be ignored. In other words whilst selecting/admitting students of their own community/language they cannot ignore the inter se merit amongst students of their community/language. Admission, even of members of their community/language, must strictly be on the basis of merit except that in case of their own students it has to be merit inter se those students only.”

Thus admitting the less meritorious but more religiously inclined Sikh students under the minority quota was rightly challenged in this case. But the court, which in the beginning of the judgment refused to go into the question of who is a Sikh, eventually did deny the benefits of minority reservation to the more meritorious petitioner by virtually throwing them out of the Sikh fold.

Eligibility criteria

IT was the case of the petitioners that the conditions of eligibility and qualifications laid down in the prospectus for candidates belonging to the Sikh minority community was in clear violation of the mandate of the definition of the term “Sikh”, under section 2(9) of the Gurdwara Act of 1925. They submitted that they must be deemed to profess the Sikh religion in the light of the provisions of the Gurdwara Act of 1925. It was also pointed out, that all the petitioners had filed affidavits along with their application forms, affirming that they were Sikhs. Further, they believed only in the ten “Sikh gurus” and in the Guru Granth Sahib. The petitioners asserted that they did not owe allegiance to any other faith, sect or religion. As such, all the petitioners must be deemed to be Sikhs.

The court preferred to attach more significance to Sikh rehat-maryada rather than the Guru Granth Sahib though the precise form of the Sikh rehat-maryada, as ordained by the “Guru” has remained a matter of debate. Various codes of conduct dating back to the 18th century are in existence with somewhat different interpretations. The Sikh rehat-maryada is stated to have been dictated by Guru Gobind Singh himself. Kahan Singh, another author of the Sikh religion, has referred to the existence of three rehat-maryadas, namely, Tankhanama, Prashan Uttar of Bhai Nand Lal and Rahitnama of Bhai Desa Singh based on their dialogue with the “Guru”. All these codes reflect the general spirit of the consolidation of Sikhism, in the post-Guru Gobind Singh era.

The SGPC worked on the “Sikh rehat-maryada” and eventually in 1945, the SGPC was able to produce an acceptable code of conduct called rahitmaryada. Denying membership of Sikh community to the petitioners on the basis such rahitmaryada is not in consonance with the essential test of the freedom of religion.

The Sikh rehat-maryada constitutes the code of Sikh conduct and conventions, and only such an individual who follows the code can be described as a person who “professes” the Sikh religion. A Sikh should have on his person at all times five kakkars (articles of faith) or Ks; the keshas (unshorn hair), the kirpan (sword), the kachhera, the kangha (comb) and the karha (steel bracelet).

Code of conduct

THE court also referred to what is barred by the rehat-maryada. Four transgressions must be avoided: (1) dishonouring the hair; (2) eating the meat of an animal slaughtered the Muslim way; (3) cohabiting with a person other than one’s spouse; (4) using tobacco. The code of Sikh conduct and conventions stipulates that in the event of any violation, the “transgressor” must get “rebaptised”. The guilty must present himself before the Sikh congregation, and seek forgiveness, and accept whatever punishment is awarded.

In Chapter XIII of the rehatmaryada, dyeing of the hair is also considered a transgression. A person who dyes his beard is also guilty of a “tabooed practice”. A Sikh is also under a command not to tamper with the hair with which his child is born. Thus it is clear that it is sinful for a Sikh to have uncut hair. But this sin though serious does not make him a non-Sikh. and such a person should simply receive punishment.

Would admission also be denied to such candidates who eat meat of animals slaughtered in the system followed by Muslims, indulge in adultery, use tobacco etc as all these are also “tabooed practices” in the rehatmaryada. If the answer to this question is in the affirmative, India is in for religious policing by the minority institutions, something which goes against the very vision of our liberal, progressive, secular and modern democracy. Let the Supreme Court examine these issues and clear the air on a matter of tremendous significance and relevance.

(Concluded)

Updated: June 13, 2009 8:42 AM