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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Shorn Of Identity
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<blockquote data-quote="Archived_Member16" data-source="post: 93549" data-attributes="member: 884"><p><span style="font-family: 'Arial'"><span style="font-size: 9px"><span style="color: #af0e25">OUTLOOK INDIA Magazine| </span></span></span><span style="font-family: 'Arial'"><span style="font-size: 9px"><span style="color: #af0e25">Feb 16, 2009 </span></span></span></p><p><img src="http://www.outlookindia.com/images/space.gif" alt="" class="fr-fic fr-dii fr-draggable " style="" /></p><p><span style="font-family: 'Arial'"><span style="font-size: 10px"><span style="color: #000080">sikhism: tradition</span></span></span></p><p> </p><p><img src="http://www.outlookindia.com/images/space.gif" alt="" class="fr-fic fr-dii fr-draggable " style="" /></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 18px"><span style="color: #af0e25"><strong>Shorn Of Identity </strong></span></span></span></p><p><img src="http://www.outlookindia.com/images/space.gif" alt="" class="fr-fic fr-dii fr-draggable " style="" /></p><p><span style="color: #000080"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><strong><em>SGPC says a Sikh is one with untrimmed hair. And so makes half the community apostate.</em></strong></span></span> </span></p><p></p><p><span style="color: #000080"><img src="http://www.outlookindia.com/images/space.gif" alt="" class="fr-fic fr-dii fr-draggable " style="" /></span></p><p><span style="color: #000080"><span style="font-family: 'Arial'"><span style="font-size: 9px">CHANDER SUTA DOGRA </span></span></span></p><p></p><p><span style="font-family: 'Arial'"><span style="font-size: 10px"><span style="color: #000080"><span style="font-family: 'Arial'"><span style="font-size: 15px">T</span></span>his legal hair-splitting may strip Sikhs in Punjab and elsewhere of their religious identity. On January 16, the Shiromani Gurudwara Prabandhak Committee (SGPC), which runs all Sikh religious institutions in Punjab and is commonly referred to as the Sikh parliament, filed an affidavit in the Punjab and Haryana High Court defining who is a Sikh. Going by this definition, all those with shorn or even partially trimmed hair are 'patit' or apostate, even if they practise the faith in all other ways. Given that a lot of Sikhs today trim their hair, and many have done away with the turban too, the SGPC's definition would render more than 70 per cent of Sikhs apostates.</span></span></span></p><p> <span style="font-family: 'Arial'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Arial'"><span style="font-size: 10px"><span style="color: #000080">It all began quite innocuously, when some students from Amritsar filed a petition before the Punjab and Haryana High Court for being denied admission under the 'Sikh quota' in an SGPC-run educational institution on grounds that they did not qualify as 'Sikhs' because they had trimmed their hair. The students contended that they were 'Sehajdhari Sikhs', a term loosely used for Sikhs with shorn hair. At this, the high court asked the SGPC to define a 'Sehajdhari Sikh' exactly and the importance of hair in Sikhism. Its response triggered a furious debate within the community on a subject that is vital to their identity.</span></span></span></p><p> <span style="font-family: 'Arial'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Arial'"><span style="font-size: 10px"><span style="color: #000080">The SGPC had filed an affidavit in December, where it said it wasn't mandatory for a 'Sehajdhari Sikh' (which it defined as novices entering the Sikh faith) to preserve body hair. However, if a Sehajdhari took the next step and became a 'keshdhari', any trimming of hair subsequently would make him 'patit'. Conservative Sikh religious bodies and institutions baulked at this accommodating definition, accusing the SGPC of diluting the faith and playing into the hands of "RSS elements within its ranks".</span></span></span></p><p> <span style="font-family: 'Arial'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Arial'"><span style="font-size: 10px"><span style="color: #000080">Rattled, the SGPC filed an amended affidavit on January 16, categorically declaring that those with trimmed hair had no place in Sikhism. This, in effect, extended recognition to only two categories of Sikhs—Amritdharis, or baptised Sikhs, also called 'Khalsas'; and Sehajdhari or novice Sikhs. Amritdhari Sikhs, who are few in number, undergo an "amrit chakhna" baptism, taking vows that bind them to a set of very stringent rules. The new definition puts those who are not baptised and also trim their hair, beard or eyebrows as 'patits' even if they are born Sikhs, believe in the Granth Sahib and the gurus, and perform prayers and other ceremonies as per Sikh traditions. An overwhelming number of rural Sikh youth and NRIs born in Sikh homes fall in this category. </span></span></span></p><p> <span style="font-family: 'Arial'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Arial'"><span style="font-size: 10px"><span style="color: #000080">This amended definition, though it has appeased conservative religious bodies, has caused considerable unease, even disgust, within the wider Sikh community at what is being seen as increased rigidity and intolerance in a religion that was born out of a reaction to fundamentalist forces in medieval times.</span></span></span></p><p> <span style="font-family: 'Arial'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Arial'"><span style="font-size: 10px"><span style="color: #000080">Even some 'hardline' Sikhs have expressed disapproval. Declares advocate R.S. Bains, best known for his determined defence of Khalistan extremists in the courts: "I am a shorn Sikh and till his retirement, my father, Justice (retd) Ajit Singh Bains (a well-known Khalistan sympathiser too), also had shorn hair. If we are not Sikhs, then who is? Even at the height of the Khalistan movement, most militants were clean-shaven. By ignoring reality, our religious clergy is risking cutting itself off from the mainstream with its narrow vision." The all-pervasive presence of 'shorn Sikhs' was starkly brought before the courts when, in the course of a hearing, one of the judges noticed that the counsel for the SGPC, Gurminder Singh Gill, was himself an apostate, as per the definition he had placed before the court. Nevertheless, Gill told <em>Outlook</em>: "For myself, I am very clear that if I am in a faith, then I should conform or be prepared to be tagged as an apostate.The physical form of a Sikh is manifested through unshorn hair. Not only does he have the duty to keep his own hair unshorn but also that of keeping his child's hair intact."</span></span></span></p><p> <span style="font-family: 'Arial'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Arial'"><span style="font-size: 10px"><span style="color: #000080">Well-known theatre director Neelam Mansingh, who hails from a prominent Sikh family of Amritsar that boasted of several priests, adopted a more liberal interpretation of her faith when she agreed to the wish of her two growing boys to shed their turbans. "Soon after the boys had cut their hair," she recalls, "my father came to live with us. I was very apprehensive of his reaction. But he did an 'ardas' for the boys and told me that Guru Nanak never had long hair. And that it is written in the Guru Granth Sahib, '<em>Baal mein na dharam hota hai, na karam</em>' (Neither duty nor honour lies in the hair). Mansingh added: "We Sikhs need to become more open, and preserve the beauty of our faith rather than get dogged about external forms. The SGPC is alienating a whole generation of youngsters.... It does not really represent the vast majority of Sikhs."</span></span></span></p><p> <span style="font-family: 'Arial'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Arial'"><span style="font-size: 10px"><span style="color: #000080">One of the first to raise his voice against the new definition of Sikhs was the resident editor of the <em>Hindustan Times</em> Chandigarh edition, Kanwar Sandhu. In a candid weekly column, he wrote about his own failure to adopt the rigorous rules followed by a baptised Sikh, yet argued persuasively that it didn't affect his right to be a believing Sikh.</span></span></span></p><p> <span style="font-family: 'Arial'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Arial'"><span style="font-size: 10px"><span style="color: #000080">Opposition to the SGPC's rigid stance is also coming from within the clergy. Bhai Ranjit Singh, a former jathedar of the Akal Takht, told <em>Outlook</em>, "As I see it, 'patits' or apostates are only those who have defaulted (trimmed their hair) after getting baptised. It does not apply to non-baptised Sikhs. The rights of a Sikh, born into a Sikh family, cannot be taken away on these grounds."</span></span></span></p><p> <span style="font-family: 'Arial'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Arial'"><span style="font-size: 10px"><span style="color: #000080">Almost everyone agrees that the SGPC, having been far too busy with politics, has done precious little to inculcate Sikh norms and values among the community, and is now trying to assert itself by dictating rigid rules and conditions. Sandhu, for instance, points to the inability of the ruling Akali Dal, the all-powerful political limb of the SGPC, to enforce Sikh rules and tenets despite having been in power several times over in Punjab. "Though all forms of Sikhs can enlist in the armed forces, only those who strictly follow the Sikh Rehat Maryada (religious code) can enlist in the Sikh regiment.... Ironically, there is no such stipulation in any wing of Punjab's own police!" he points out.</span></span></span></p><p> <span style="font-family: 'Arial'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Arial'"><span style="font-size: 10px"><span style="color: #000080">As for the down-to-earth Punjabi farmer, he couldn't care less about quibbling theologians. He would rather go by what the state's best-known floriculturist Avtar Singh Dhindsa has to say: "Whether I display the outward forms of my religion or not is a personal matter. It does not take away my Sikhism from me." In fact, he adds, "I may be a better Sikh than them in many ways." Amen. </span></span></span></p></blockquote><p></p>
[QUOTE="Archived_Member16, post: 93549, member: 884"] [FONT=Arial][SIZE=1][COLOR=#af0e25]OUTLOOK INDIA Magazine| [/COLOR][/SIZE][/FONT][FONT=Arial][SIZE=1][COLOR=#af0e25]Feb 16, 2009 [/COLOR][/SIZE][/FONT] [IMG]http://www.outlookindia.com/images/space.gif[/IMG] [FONT=Arial][SIZE=2][COLOR=#000080]sikhism: tradition[/COLOR][/SIZE][/FONT] [IMG]http://www.outlookindia.com/images/space.gif[/IMG] [FONT=Times New Roman][SIZE=5][COLOR=#af0e25][B]Shorn Of Identity [/B][/COLOR][/SIZE][/FONT] [IMG]http://www.outlookindia.com/images/space.gif[/IMG] [COLOR=#000080][FONT=Times New Roman][SIZE=3][B][I]SGPC says a Sikh is one with untrimmed hair. And so makes half the community apostate.[/I][/B][/SIZE][/FONT] [/COLOR] [COLOR=#000080][IMG]http://www.outlookindia.com/images/space.gif[/IMG][/COLOR] [COLOR=#000080][FONT=Arial][SIZE=1]CHANDER SUTA DOGRA [/SIZE][/FONT][/COLOR] [FONT=Arial][SIZE=2][COLOR=#000080][FONT=Arial][SIZE=4]T[/SIZE][/FONT]his legal hair-splitting may strip Sikhs in Punjab and elsewhere of their religious identity. On January 16, the Shiromani Gurudwara Prabandhak Committee (SGPC), which runs all Sikh religious institutions in Punjab and is commonly referred to as the Sikh parliament, filed an affidavit in the Punjab and Haryana High Court defining who is a Sikh. Going by this definition, all those with shorn or even partially trimmed hair are 'patit' or apostate, even if they practise the faith in all other ways. Given that a lot of Sikhs today trim their hair, and many have done away with the turban too, the SGPC's definition would render more than 70 per cent of Sikhs apostates.[/COLOR] [COLOR=#000080]It all began quite innocuously, when some students from Amritsar filed a petition before the Punjab and Haryana High Court for being denied admission under the 'Sikh quota' in an SGPC-run educational institution on grounds that they did not qualify as 'Sikhs' because they had trimmed their hair. The students contended that they were 'Sehajdhari Sikhs', a term loosely used for Sikhs with shorn hair. At this, the high court asked the SGPC to define a 'Sehajdhari Sikh' exactly and the importance of hair in Sikhism. Its response triggered a furious debate within the community on a subject that is vital to their identity.[/COLOR] [COLOR=#000080]The SGPC had filed an affidavit in December, where it said it wasn't mandatory for a 'Sehajdhari Sikh' (which it defined as novices entering the Sikh faith) to preserve body hair. However, if a Sehajdhari took the next step and became a 'keshdhari', any trimming of hair subsequently would make him 'patit'. Conservative Sikh religious bodies and institutions baulked at this accommodating definition, accusing the SGPC of diluting the faith and playing into the hands of "RSS elements within its ranks".[/COLOR] [COLOR=#000080]Rattled, the SGPC filed an amended affidavit on January 16, categorically declaring that those with trimmed hair had no place in Sikhism. This, in effect, extended recognition to only two categories of Sikhs—Amritdharis, or baptised Sikhs, also called 'Khalsas'; and Sehajdhari or novice Sikhs. Amritdhari Sikhs, who are few in number, undergo an "amrit chakhna" baptism, taking vows that bind them to a set of very stringent rules. The new definition puts those who are not baptised and also trim their hair, beard or eyebrows as 'patits' even if they are born Sikhs, believe in the Granth Sahib and the gurus, and perform prayers and other ceremonies as per Sikh traditions. An overwhelming number of rural Sikh youth and NRIs born in Sikh homes fall in this category. [/COLOR] [COLOR=#000080]This amended definition, though it has appeased conservative religious bodies, has caused considerable unease, even disgust, within the wider Sikh community at what is being seen as increased rigidity and intolerance in a religion that was born out of a reaction to fundamentalist forces in medieval times.[/COLOR] [COLOR=#000080]Even some 'hardline' Sikhs have expressed disapproval. Declares advocate R.S. Bains, best known for his determined defence of Khalistan extremists in the courts: "I am a shorn Sikh and till his retirement, my father, Justice (retd) Ajit Singh Bains (a well-known Khalistan sympathiser too), also had shorn hair. If we are not Sikhs, then who is? Even at the height of the Khalistan movement, most militants were clean-shaven. By ignoring reality, our religious clergy is risking cutting itself off from the mainstream with its narrow vision." The all-pervasive presence of 'shorn Sikhs' was starkly brought before the courts when, in the course of a hearing, one of the judges noticed that the counsel for the SGPC, Gurminder Singh Gill, was himself an apostate, as per the definition he had placed before the court. Nevertheless, Gill told [I]Outlook[/I]: "For myself, I am very clear that if I am in a faith, then I should conform or be prepared to be tagged as an apostate.The physical form of a Sikh is manifested through unshorn hair. Not only does he have the duty to keep his own hair unshorn but also that of keeping his child's hair intact."[/COLOR] [COLOR=#000080]Well-known theatre director Neelam Mansingh, who hails from a prominent Sikh family of Amritsar that boasted of several priests, adopted a more liberal interpretation of her faith when she agreed to the wish of her two growing boys to shed their turbans. "Soon after the boys had cut their hair," she recalls, "my father came to live with us. I was very apprehensive of his reaction. But he did an 'ardas' for the boys and told me that Guru Nanak never had long hair. And that it is written in the Guru Granth Sahib, '[I]Baal mein na dharam hota hai, na karam[/I]' (Neither duty nor honour lies in the hair). Mansingh added: "We Sikhs need to become more open, and preserve the beauty of our faith rather than get dogged about external forms. The SGPC is alienating a whole generation of youngsters.... It does not really represent the vast majority of Sikhs."[/COLOR] [COLOR=#000080]One of the first to raise his voice against the new definition of Sikhs was the resident editor of the [I]Hindustan Times[/I] Chandigarh edition, Kanwar Sandhu. In a candid weekly column, he wrote about his own failure to adopt the rigorous rules followed by a baptised Sikh, yet argued persuasively that it didn't affect his right to be a believing Sikh.[/COLOR] [COLOR=#000080]Opposition to the SGPC's rigid stance is also coming from within the clergy. Bhai Ranjit Singh, a former jathedar of the Akal Takht, told [I]Outlook[/I], "As I see it, 'patits' or apostates are only those who have defaulted (trimmed their hair) after getting baptised. It does not apply to non-baptised Sikhs. The rights of a Sikh, born into a Sikh family, cannot be taken away on these grounds."[/COLOR] [COLOR=#000080]Almost everyone agrees that the SGPC, having been far too busy with politics, has done precious little to inculcate Sikh norms and values among the community, and is now trying to assert itself by dictating rigid rules and conditions. Sandhu, for instance, points to the inability of the ruling Akali Dal, the all-powerful political limb of the SGPC, to enforce Sikh rules and tenets despite having been in power several times over in Punjab. "Though all forms of Sikhs can enlist in the armed forces, only those who strictly follow the Sikh Rehat Maryada (religious code) can enlist in the Sikh regiment.... Ironically, there is no such stipulation in any wing of Punjab's own police!" he points out.[/COLOR] [COLOR=#000080]As for the down-to-earth Punjabi farmer, he couldn't care less about quibbling theologians. He would rather go by what the state's best-known floriculturist Avtar Singh Dhindsa has to say: "Whether I display the outward forms of my religion or not is a personal matter. It does not take away my Sikhism from me." In fact, he adds, "I may be a better Sikh than them in many ways." Amen. [/COLOR][/SIZE][/FONT] [/QUOTE]
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