“A True Sikh”
By Balbir Singh Sooch, Advocate,
Judges start defining themselves and all?
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
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
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?
Balbir Singh Sooch, Advocate, Ludhiana
Sikh Vichar Manch
May 31, 2009
Girl who plucked eyebrow not true
Sikh, says HC
HC: Courts can decide religious
Updated: Jun 5,
2009 9:27 AM
Views with a Western Born, USA Based Sikh
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
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
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
elsewhere? Judges may start defining themselves and all soon, as
was done in case of a Sikh. Would there be an end to it
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
scaremongering. Is it worthy to be considered any reasonable
reply or argument on the part of
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
Updated: June 6, 2009
Slaughter of Sikhs in
The Teachings of Sri Guru Granth Sahib and the Code of Conduct
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?
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
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?
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
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
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
Updated: June 7, 2009
The Role Of Minority Educational Institutions By Faizan Mustafa:
latest decision of Punjab & Haryana High Court has come as a
shock to those who advocate the cause of liberty. This group
traditionally stood for ......
A Matter Of Great Significance Needs To Be Clarified
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.”
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
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.
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.
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
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.
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.
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.
Updated: June 13, 2009