Summer 2024 Issue
Table of Contents
The Deeper Meaning Behind the Panj Kakke
Umang Kaur
Generations
Rasak Singh
The 1984 Genocide, 40 Years Later
Sayva Kaur
The Pioneering Advances of the Sikh Gurus
Nadhri Kaur
A Brief Introduction to Traditional Sikh Literature
Uday Singh
How Sikh Teachings Can Give Us Responses to Challenges
Keerith Kaur
Kid’s Corner (Ages 12 and Under)
The Story of a 9-Year-Old Sikh Boy in Chicago
Azaad Singh
The Deeper Meaning Behind the Panj Kakke
By Umang Kaur
It was in the spring of 1699 when the Sikh’s tenth guru, Guru Gobind Singh Ji, established the panj kakke (Five K’s). The panj kakke are representations of Sikh’s values and morals. Each of the five K’s holds a deep and spiritual meaning that together, represents a commitment to god. The five K’s are Kesh, Kanga, Kara, Kachera, and Kirpan. But what is the deeper meaning behind each of these K’s?
KESH - Uncut Hair
Uncut hair signifies a Sikh’s acceptance of god’s will. Sikhs believe that hair is a gift from god, reflecting the belief that all of god’s creations are perfect the way they are. This demonstrates respect for god and god’s creations. Kesh also helps maintain a Sikh’s identity. It reminds us of who we are and the religious duties we must fulfill as Sikhs.
KANGA - Wooden Comb
A kanga is a wooden comb that is used to brush through hair to keep it tidy. It represents cleanliness and order in one's life. Not only does this mean physical cleanliness, but also mental; cleanliness. It reminds us to live an organized and disciplined lifestyle. The act of combing hair also reflects the importance of keeping one’s mind clean and free of impurities.
KARA - Iron/Steel Bangle
A kara is a bangle, usually made from iron or steel. It is worn by Sikhs usually on the right wrist but sometimes on the left. The circular shape symbolizes the eternality of God and the importance of having good morals. It makes for a reminder to do the right thing. The kara symbolizes stability and unity.
KACHERA - Cotton Undergarments
Kachera are garments made of cotton that are worn under clothes. The kachera embodies modesty and self-control by reminding Sikhs to control their desires and passions. It models the importance of modesty. The kachera was originally worn to provide freedom of movement with comfort. This represents agility, both physically and mentally.
KIRPAN - Sword
The kirpan is a sword that is usually worn under clothes. It symbolizes a Sikh’s duty to protect the weak and maintain justice. It shows commitment and the ability to stand up against oppression, modeling the warrior spirit of a Sikh. It shows that a Sikh is ready to defend the truth and their morals.
These five K’s aren’t just items, they represent a sikh devoting themselves to God by making a commitment. They foster unity and discipline and embody the principles of devotion and faith. The five K’s are the essence of one’s spiritual journey as a sikh. They serve as a constant reminder of the timeless values of courage and integrity. As we reflect on the Five K’s, we are invited to ponder the deeper meaning behind our own beliefs and our lives as a sikh.
Generations
By Rasak Singh
My grandfather is 6 years older than the partition of India and 4 decades younger than Sikh genocide of 1984.
He left for England on a boat all by himself when he was 3 years younger than I am now.
He had 5 dollars of cash in his hands.
One beating heart and one goal.
To obtain an education.
I may have 99 problems.
But not one of them is nearly as severe as anything he had to go through.
My other grandfather was just 4, When he got forced out of his home.
One pan.
A pan was the object that saved his life.
When there were hundreds of gunshots.
Some fired at my grandpa.
The pan blocked them.
My grandmother had a heart full of love.
For her 3 children and 7 grandchildren.
She united us all. 3 days before 2024 she passed.
I found out at basketball practice.
An uncountable amount of tears in my eyes as I drive home.
7 grandchildren turned into 1.
We all shared the same sorrow.
United in grief.
Cousins turned into brothers and sisters remembering her graceful nature.
Now for every hard decision, I think about what she would do.
And then her soft voice pours through…
The 1984 Genocide, 40 Years Later
By Sayva Kaur
The year 1984 is one of great significance for the Sikh community. It marks an event in which Sikhs faced widespread genocide within India. As time has gone on, Sikhs all over the world still face many aftereffects of the massacre whether it was the loss of family members, trauma, or the lack of recognition from the Indian government. June of this year, marked the fortieth anniversary of 1984, sparking reflection and remembrance throughout Sikh communities. In our current times, the fight for justice still continues. Although we as the youth have not experienced any of the horrors of 1984, it is an event that we all must never forget. It is important for us to understand both the history of 1984 and its place in today’s modern times.
What was the genocide of 1984?
The 1984 genocide began with the execution of Operation Blue Star, ordered by the then current prime minister of India, Indira Gandhi. The operation was a coordinated attack carried out by the Indian army on Harmandir Sahib. Taking place on the anniversary of the shaheedi of Guru Arjan Dev Ji, thousands of people traveled to Harmandir Sahib on that day. Along with Darbar Sahib, many other Gurdwaras throughout the region were attacked. While this occurred, Punjab faced a total cut off of communications and a curfew was put into place. Harmandir Sahib faced much destruction up to the point where bullets were shot into Guru Granth Sahib. The operation in itself caused the Sikh population to suffer, let alone the massacre of 1984.
After the occurrence of Operation Blue Star, Indira Gandhi was assassinated by her two Sikh bodyguards. These events sparked a series of Anti-Sikh violence, where estimates of deaths had so much gray area because the killings were not kept track of, nor were the disappearances. Sikhs faced many facets of violence, people were burnt alive, clubbed, and women were raped. Before Sikhs were killed, people would even cut their hair to take away their Panj Kakars. Within a matter of days, a significant part of the Sikh population had been murdered.
The change in terminology used around the genocide
Most often the events of 1984 have been referred to as the 1984 riots. However, many Sikhs see the term “riots” as problematic and inaccurate because it suggests that the anti-Sikh violence was unorganized and unplanned, when in fact the scale of violence faced was only made possible by the support of the Indian government and the new prime minister who was Indira Gandhi’s son. Many important officials funded and gave full support to the massacre.
More recently, many who are still seeking justice have been encouraging the usage of terminology that acknowledges that the attacks on Sikhs were indeed coordinated. Words such as “massacre”, “holocaust”, and “genocide” describe the events much more accurately and bring light to the severity of the issue while also battling denial of the genocide by the Indian government and others.
When discussing events in history that target any group, the vocabulary used can completely alter a narrative which makes it important to be as concise as possible when we reflect on any genocide that has taken place within history.
How has the 40th anniversary of the genocide been recognized worldwide?
All over the world, Sikhs have come together to reflect on 1984 and bring awareness. As a result of the massacre many Sikhs moved out of India, yet they continue to bring awareness to the issue along with their family members.
In London, the annual march calls attention to 1984. This year, somewhere around 25,000 Sikhs came together at the Remembrance Rally, marking its 40th anniversary. This rally has become even more important to British Sikhs recently, as documents that weren’t able to be released until 30 years later showed British involvement in 1984. The English government had taken part by helping the Indian government in strategizing attacks on Sikhs. The culmination of this knowledge made marching essential for many English Sikhs who continue to come together and reflect.
Within Brampton, Canada, around 1,000 Sikhs also gathered in light of the fortieth anniversary this year. Many survivors and family members had the goal of increasing the visibility of 1984 and making it known to people that it was a massacre and not a riot.
Overall, many Sikh communities came together on the anniversary to heal together while also creating awareness.
How are Sikhs still seeking justice in today’s time?
Even now, the Indian government has not taken responsibility for the holocaust nor acknowledged the impact on the Sikh population. Although some prominent figures who assisted in the massacre have been identified, only a few have been convicted, while the large majority haven’t faced any consequences for their actions.
Even as many have tried to garner support for investigations, the Indian government has obstructed these investigations. Many Sikhs are still fighting for justice in court cases, but very little progress has been made. Hundreds of cases have been closed with no compensation for families who suffered then and still suffer today.
As our community comes together, we have the responsibility to spread acknowledgment and understanding of our history. If we don’t take the time to know our pasts, it will be forgotten and justice cannot be achieved.
The Pioneering Advances of the Sikh Gurus
By Nadhri Kaur
Society today is ever-changing, and the societal values of today arguably have made significant strides from previous periods. Hundreds of years ago, numerous values society today deems moral were not prioritized and were often considered trivial. However, many of these values were emphasized and preached about early on in Sikhi. With their progressive teachings that were new and transformative, as well as far ahead of their times, the Sikh Gurus challenged the social, political, and religious conditions of the 15th to 18th centuries. Throughout the 15th to 18th centuries, the Gurus laid the foundations for Sikhi with teachings of new and transformative values. Their practices and principles encourage equality, religious acceptance, social justice, truthful living, and service to humanity. This pioneering wisdom caused numerous changes in their time and continues to remain relevant and shape the lives of many Sikhs today. They made trailblazing changes for many during the time, causing advances in Indian society, and continuing to call for a global society with justice and people living with love.
Equality
One of the most revolutionary parts of Sikhi was the concept of equality. During the time in which Sikhi was founded, Indian society was plagued with divisions of people based on gender, caste, religion, and more. The Gurus ardently promoted absolute equality, and that all people are equal. This is exemplified in the famous declaration of Guru Nanak Dev Ji, the Guru who founded Sikhism. Guru Ji stated, “There is no Hindu, there is no Muslim,” emphasizing that people are fundamentally united and not divided by labels or classifications in the eyes of Waheguru. This idea was institutionalized when langar was established. Langar is a community kitchen where people of all backgrounds sit together and share a meal. People sit on the floor (except for disabled and elderly people if they are unable to), representing that all people are equal. Langar continues to hold significance in Sikhi, showing equality and community.
Sikhi also pioneered advances in gender equality, challenging the misogynistic gender norms of Indian society. Guru Amar Das Ji promoted gender equality by appointing many women to key positions and continued to urge that women should be treated with respect and dignity. In addition to this, he abolished the practice of sati, the Hindu practice of widows throwing themselves into their husband’s funeral pyres and burning themselves alive. The Gurus made forward-thinking advances in promoting gender equality in the patriarchial Indian society. The later Gurus continued the legacy of Guru Amar Das Ji and advocated for the participation of women in Sikhi and society.
Acceptance of Other Religions
Sikh Gurus pioneered advocacy for religious acceptance. Guru Nanak Dev Ji preached that all faiths leading to God are valid and that God transcends a single religious framework. During his Udasis- his sequence of religious journeys throughout South Asia, the Middle East, and East Asia- Guru Ji encountered and interacted with many faiths. He met with Muslims, Hindus, Jains, Buddhists, and more. Throughout these journeys, he learned about the experiences and beliefs of others. Due to this, Guru Ji continued to call for religious toleration and taught about religious equality and inclusivity to Sikhs, including it in Sikh scripture.
Similarly, the Guru Granth Sahib contains writing from members of different religious backgrounds. This shows regard for diverse spirituality and various viewpoints by the Sikh Gurus. This further exemplifies unity and the universal messages behind worshipping God. Especially at the time, and even presently, the inclusiveness of the Gurus was a bold declaration against religious discrimination, intolerance, or prejudice.
Social Justice
The Sikh Gurus strongly championed social justice. For instance, Guru Nanak Dev Ji outspokenly advocated against the exploitation of the lower classes. As seen in the Sikh value established by Guru Nanak Dev Ji of vand chhako, sharing and considering others before oneself, the Gurus idealized a fair and just society where people shared resources and lived charitably and with generous giving.
Furthermore, Guru Hargobind Sahib Ji instituted the idea of Miri and Piri. This showed a balance between political and spiritual power. In addition to this, he established the Akal Takht to demonstrate Sikh sovereignty and the resistance of Sikhs against injustices. This also showed a shift to active work in social and political justice and in fighting oppression.
Truthful Living
Truthful living and honesty are important values of Sikhi and were extensively promoted by Sikh Gurus. These matters are further shown in Guru Nanak Dev Ji’s teachings of kirat karo, earning an honest living, and vand chhako. The Sikh Gurus promoted integrity and the responsibility of members of society, discouraging exploitation and political/economic corruption.
Throughout Sikh history, the Gurus were committed to upholding righteousness and protecting the oppressed, namely those who were persecuted based on religion. Additionally, the Gurus promoted living truthfully and with ethics and self-discipline.
Service to Humanity
Seva, selfless service, is an important aspect of Sikhi. The Gurus preached serving humanity, instructing that serving others is a way of serving Waheguru. This is shown again in the concept of langar, where Sikhs provide free meals to anyone, with no exceptions. Gurdwaras serve food to many each day, which proves to be of great service to those in need.
The Gurus emphasized the importance of seva, especially before rituals. Sikhs today continue to use their resources, skills, time, money, and energy in helping others, without expecting to gain anything from it. The Sikh Gurus encouraged people to help others, regardless of any differences, and to see humanity as one. During their time, the Gurus urged people to prepare langar, clean gurdwaras, provide shelter to those in need, and help the less fortunate.
Conclusion
The visionary Sikh Gurus caused progressive changes and brought compassionate ideals to society. They actively challenged the status quo of their time and led to substantial social change based on equality, acceptance of other religions, social justice, truthful living, and service to humanity. The legacy of the Sikh Gurus continues to challenge Sikhs today to create a more inclusive, honest, and compassionate world.
A Brief Introduction to Traditional Sikh Literature
By Uday Singh
Introduction
Many of us have read modern Sikh Publications expounding on Sikh Tenets in the forms of novels, informational books, pamphlets, and articles. We may read the typical brief life-summary of Guru Nanak, which may cover his miraculous deeds and places of travel. A question is then bound to arise: where does this history come from? Where was it recorded? How were the Sikhs of old transmitting information, history, books, and expositions on Gurmat (Sikh Philosophy)? First, it is necessary to build a canon of Sikh Scripture held as authoritative.
Scriptures of the Sikhs
Guru Granth Sahib
1430 Angs of Gurbani organized in Raag (Musical Measures) and consists virtually entirely of hymns. Primary scripture of Sikhs and venerated as the embodiment of the Guru’s themselves, as it is their expression. Oldest recension compiled by Guru Arjan in 1604 CE. Ending “Raagmala” composition is controversial.
Dasam Granth Sahib
(Standard version excluding Apocrypha) 1428 Angs of Poetry organized virtually entirely in Chhands (Poetic Metres) in multiple languages, largely Braj Bhasha (Archaic Hindi). Organized by compositions rather than Musical Measures. Some of these compositions are incredibly controversial in the Sikh Community. Some small sections are also written in Raag. Authored by Guru Gobind Singh, the oldest recension from 1696 CE.
Sarbloh Granth Sahib
Esoteric and much lesser known/referenced Sikh Text attributed to Guru Gobind Singh, around 1100 Angs. Deifies the Khalsa. Oldest recension from 1698 CE.
Bhai Gurdas Writings: (Referenced as an authoritative Sikh Exegete, whose writings are often sung as Kirtan. Descendent of Guru Amar Das, writings from the early 1600s)
Kabitt Savaiye:
Various Kabitt and Savaiya poems written by Bhai Gurdas Bhalla, elucidating the status of the Guru, the Sikh, and their relationship among other things.
Vaars: 40 Vaars of Bhai Gurdas Bhalla, elucidating concepts of Gurmat. Often referred to as the “Key to understanding Gurbani” by other texts expanded upon below. Kirtan is also done of the Vaars
Bhai Nand Lal Writings: (Ganjnamah, Jot Bigas, Diwan-E-Goya, etc.)
Persian writings by a court poet of Guru Gobind Singh, commonly seen as authoritative on Gurmat. Kirtan is also done of these compositions. Deifies the Guru and uses Islamicate/Sufi terminology to elucidate Gurmat, which is rather unique in Traditional Sikh Literature.
The end of Bhai Nand Lal’s “Dastûr-Ul-Insha”
Early Sikh Works
Sikhan Di Bhagatmala
This is a work which itself is an exegesis of the 33rd Vaar of Bhai Gurdas. Its authorship is typically attributed to Shaheed Bhai Mani Singh. It has many Sakhis of the Gurus and Sikhs, answering and asking important questions, and thus is an informative source on Sikh Theology. An english translation exists under the title “Gospel of the Sikh Gurus”
The 9 Granths
Many traditional schools of thought within the Sikh fold, particularly the Damdami Taksal, Nirmalas, and (some) Udasis (sects of Sikhi) teach a course which involves roughly 7-9 traditional Sikh (and Hindu) expository works on Philosophy. These granths are taught to many traditional Sikh Exegetes to this day. They are all written in Punjabi/Braj Bhasha Poetry, and in traditional poetic metres like Dohras, Kabitts, Saloks, etc.
Chankya Rajneeti
Sarkutavali
Bhavrasamrit
Vichar Mala
Vairag Shatak
Prabodh Chandar Natak
Adhiyatam Prakash
Birti Parbhakar
Vichar Sagar
Verses with translation from Sarkutavali, a book written by Pandit Hardyal in 1833 CE, whose lineage goes back to Guru Amar Das
Faridkot Teeka
This was the very first complete translation of the Guru Granth Sahib into prose. It was written in the same language as the Guru Granth Sahib, only without poetics and with straight meanings. This text was created when Britishers such as Ernest Trumpp had created the very first translation of the Guru Granth Sahib. In his translation, he writes:
“I can hardly expect that the Granth will attract many readers, the less so, as Sikhism is a waning religion, that will soon belong to history”
The entire opening preface of his translation is extremely degrading towards the Guru Granth Sahib, labeling its language as archaic and dead, philosophical concepts obtuse and repetitive, as well as unintelligible and incoherent at portions. As a response to these attacks, Giani Badan Singh and many other Sikh Gianis under the patronage of Raja Bikram Singh of Faridkot created a massive 4 Volume, 4,500 page translation of the Guru Granth Sahib.
Excerpt from the Faridkot Teeka
Early Historical Texts
Janamsakhi Literature
The earliest sources of the travels and deeds of Guru Nanak. Bhai Bala Janamsakhi, Puratan Janamsakhi, Meharbaan Janamsakhi, Mani Singh Janamsakhi, and other such books fall into this category. Bhai Bala Janamsakhi is the most widely referenced Janamsakhi for the life of Guru Nanak, said to have been authored by the Hindu companion of Guru Nanak, Bhai Bala. This text is also controversial as it is said to have been edited by Sikh Sects who had their own Guru lineages in opposition to later gurus like Guru Hargobind and Guru Arjan.
Suraj Prakash
This is a massive, 50,000+ historical text on the Gurus. It is written in poetic meters such as Savaiyas, Doharas, Sorthas, various Chhands, etc. It’s sections are organized on the basis of the seasons and solstices. It was authored by Kavi Santokh Singh under the patronage of Raja Udai Singh of Kainthal. He takes largely from the earlier historical sources mentioned below to create one complete text. Most of our modern history books on Sikhi take from this text. Kavi Santokh Singh also wrote a translation of Japji Sahib to refute/break the ego of a Heretical Udasi, by the name of Anandghan who had written many unconventional and esoteric meanings of Japji Sahib, Rehras Sahib, Sohila, and other banis. Santokh Singh’s Teeka is called the “Garib Ganjinee Teeka”. (The Ego-Breaking Exegesis) Santokh Singh also wrote a Gurmukhi Braj Bhasha Translation of the Valmiki Ramayana. Kavi Santokh Singh came from an illustrious lineage of Sikh Scholars who had a Bunga (learning center) near the Akal Takht. His lineage of Gianis, known as the Giani Samparda, is said to have stemmed from Bhai Mani Singh. His teachers also produced commentaries and translations of many texts.
Kavi Santokh Singh
The Gianian Bunga is the small building attached to the Akal Takht on the right. It is where Kavi Santokh Singh learned and the Damdami Taksal also tie their lineage of exegetes to the lineage of Gianis at this bunga. It was destroyed in 1984.
Gurbilas Patshahi Chevi
Said to be from 1719 CE, placed much later in the 1800s by scholars. Historical text cataloging Sikh History. Extremely controversial due to Hindu-Leaning tenets.
Gurbailas Patshahi Chevi
Authored by Koer Singh in the 1700s, catalougues the history of Guru Gobind Singh
Das Gur Katha
Detailed account of the “Katha (Deliberation) of the 10 Gurus”, written by a court poet of Guru Gobind Singh, Kavi Kankan.
Bansavalinama
Text written by a descendant of Bhai Mati Das, Kessar Singh Chibber. 1755 CE, gives detailed history of Guru Gobind Singh, the deeds of contemporary Sikhs, the compilation of the Dasam Granth, etc.
Mehima Prakash
Written in 1741 CE by a descendant of Bhai Gurdas. Gives the history
of the 10 Gurus and their deeds. Various Sakhis are elucidated here.
Naveen Panth Prakash
Written by Giani Gian Singh in the late 1800s, in which he adds details and corrects some aspects of Bhannu’s Work.
Tvarikh Guru Khalsa
Written By Giani Gian Singh, gives a detailed account of the history from Guru Nanak up to the Khalsa period.
Depiction of Giani Gian Singh
How Sikh Teachings Can Give Us Responses to Challenges
By Keerith Kaur
The beliefs taught in Sikhi provide a solution to modern-day challenges. Ik Onkar is the belief in Oneness of the Divine, and the equality of all human beings, Ik Onkar means that there is only one God. This gives a response to social injustice or inequality. As Sikhs, we emphasize Seva, which is doing selfless service. Sikhism also promotes the virtues of forgiveness. This is why Sikhs treat everyone equally because we believe we are all connected through God.
Historically, Sikhs have advocated for justice, standing against oppression, and showing resilience and courage. As Sikhs, we want everyone to be treated equally and believe that no one should be treated unfairly or with injustice. Sarbat da Bhala means blessings for everyone.
We are also always ready to serve humanity, which is inspired by the teachings of the Gurus. Teaching in Sikhi provides a way for us to address challenges we may face in the modern-day world with compassion and wisdom. When we embrace these principles, we can contribute more to the world while being a good and selfless person.
Kids’ Corner
The Story of a 9-Year-Old Sikh Boy in Chicago
By Azaad Singh (9)
Hello, I’m a 9-year-old boy who lives in Chicago. I have a different life than a normal boy. Whenever I am walking on sidewalks people stare at me because I’m wearing a patka/turban. It’s normal for me and other Sikh boys in not only Chicago, but North America.
How it feels being a Sikh kid: I like the religious things I do such as going to gurdwara, keeping my hair, doing kirtan, and wearing a patka. Sometimes people forget my name or mispronounce my name. I don’t get as mad because I’m not the only Sikh boy that things like this happen to them and sometimes people mistake me for a girl but I do not mind either because the next time they see a kid wearing a patka like me, they might know that person is a boy. When I eat lunch at school sometimes a kid stares at my food and asks what it is. Then I usually have trouble explaining in English.
Learning religious or Punjabi stuff: I am learning Punjabi words and how to read words. This summer break of 2024, I’m looking forward to learning how to read the Guru Granth Sahib. I can play tabla and a harmonium. Most of the shabads I know are from a Sikh camp I go to called Tennessee Gurmat Camp. It will be my second this summer. I want to learn how to tie a dastar on my head.
How I’m proud and happy to be a Sikh: I am happy and proud because Waheguru gave me a very good life and gave me stuff to do so I’m not bord such as giving me a house to clean and even teaching us things we can even make into articles such as this one. This is why I’m proud and happy to be a Sikh. And this is a summary of my Sikh life.