Respected and learned members of Sikh Organizations:

An important issue "Why the present day Sikhs are lagging [lacking] behind"
is recently discussed on Sikh groups. But no one was kind enough to
recommend some practical solutions. I am listing actions to take for
making Sikh religion universal which essentially means moving ahead and not
lag behind. The whole article is in present issue of "Sikh Bulletin." The
reference and link [with permission of "Sikh Bulletin" who had asked me to
write this article] is provided for the convenience of our members. Please
feel free to share with sangat, family and friends.

Courtesy: Dhillon, S.S. "Why Universal Message of Gurbani has not become
Universal! " Sikh Bulletin Volume 8, Number 11&12, pages 3-7,
November-December 2006.

2. WHY Sikhism HAS NOT BECOME A UNIVERSAL RELIGION AND ACTIONS TO BE TAKEN

With all the claims and it’s appeal, the fact is: Sikhism has not become a universal religion. We have not been able to promote and practice Universal Nature of Sikhism in Gurbani. Some times militancy is a necessity and it played very significant part in Sikh history. Sikhs stand out for their bravery. However, our image as militant nihangs has dominated our religion and is being exploited. We have not been able to erase this militant image, and create a vision of future human society with universal human values. There are still reports of murders in Gurdwaras. We continue to collect signatures, for example, whether it's about BBC broadcast "The Jury" or movie "Dysfunctional Family”. The petitioners object to the screening of "The Jury" that the Sikhs are alluded to as being fanatics and extremists, “Sikhism is a violent religion” and its followers love fighting. In the movie “Dysfunctional Family” the objection is about a Sikh being called Osama.

First of all, what we really need, in this time and age, is to promote and practice Universal Philosophy of Sikhism in Gurbani. The message of “One God and One Humanity.” We have to properly understand our last living Guru Gobind Singh Ji. He asked us to follow Guru Granth Sahib and it’s teachings (Guru Granth ji maneo, pargat guran kee deh; jo prabh ko mil voch hai, khoj shabad mein ley. meaning: Guru Granth is our Guru and it represents philosophy (body) of all the gurus; only the shabad will connect us with akaal purkh). AGGS is our eternal Guru and the only Guru to guide us, as suggested by the very last living Guru Gobind Singh. We have, however, failed to convince Sikh masses on accepting the AGGS as our only guiding light? We hear instances of going so far as to install Dasam Granth (DG) equal to AGGS and justify and fight over it whether 10th Guru Nanak sahib wrote it or his poets wrote it. Irrespective of who wrote it, Dashmesh pita never elevated his own writing to the status of Gurbani as written and authenticated in Guru Granth Sahib. Therefore, it is wrong to consider DG equal to AGGS and should end internal fighting over such issues.

We have to put in proper perspective the concept of Khalsa and khande de pahul that has become a bone of contention: “The greatest contribution of the last living 10th Guru Nanak-- Guru Gobind Singh Ji-- is the creation of Khalsa, the family of pure ones, to which a Sikh may belong through receiving baptism or initiation (Amrit/khande de pahul). Therefore, every khalsa is a Sikh but every Sikh is not a khalsa unless he/she receives baptism.” Encourage those who are ready to take Khande de pahul to join the ranks of khalsa, but respect each other as equal Sikhs in all respects inside or outside the gurdwara [3].

Sikh scholars should be free to discuss and present the Sikhism in its real perspective emphasizing spiritual power of gurbani. The fact is if any Sikh or non-Sikh raises any objection against the un-Sikh-like concepts or rituals then politically influenced authorities on Sikhism and orthodox gate-keepers criticize that person to the extent that either he/she will keep quiet forever or if insists on his/her findings is excommunicated. As long as Sikh scholars are dominated by orthodoxy, the Sikhism cannot be portrayed as a universal religion. Anything perceived against the Sikh principles should be refuted by scholars rather than pushing under the rug.

There are other points to practice that will help us make Sikhism a universal religion while keeping the necessary traditions. These need to be seriously discussed and considered.

1. Universal message need universal language for effective communication. We should not hesitate to use English (or other local language) along with Punjabi. Every body in the congregation should understand each and every word. Hymns after singing must be explained in simple English not the English in which the present translations are. In fact, AGGS can be made available in English and as many other languages as possible. Translations and electronic versions can be kept in libraries. So that its universal message is available on large scale. Let us not forget the reason why the authors of the Guru Granth used the language of the people rather than the language of "veneration," i.e. Sanskrit. This was done to make the message accessible to the common people. Now, 500 years later, the international language of the people is English. Attempts to resist this reality are only serving to hinder the universal message of the gurus.

2. Install Guru Granth Sahib at a higher level. Let there be chairs and all sit there, if that’s what sangat wants. Some people, especially the older or with physical problem, can’t even sit on the floor. Chairs for handicap only means highlighting their handicap. Why not let everyone choose whatever they feel comfortable with. When we keep lecturing, gurus have given us sardari (affluence): why not eat langar sitting on chairs (that we can afford in the west) rather than sitting on the floor. The equality justification is meaningless: everyone sitting on chairs is equal. I, as a young student at Yale University , have attended congregation with chairs in New York . Many famous scholars had agreed with this practice for the west. Dharmik Sulaakaar Committee on 25 April 1935, comprising of: Bhai Kahan Singh Nabha, Prof. Jodh Singh, Prof. Teja Singh, Prof. Ganda Singh, Jathedar Mohan Singh passed the following resolution: “In Europe or America, where it is a standard practice to sit on chairs in religious places - there is no harm in sitting on chairs in Gurdwaras, provided that Guru Granth Sahib is placed at a higher elevation.”

3. We should recognize rahitnamas and Singh Sabha declaration as documents that served well in the times these were written, and not follow blindly as Guru’s words and argue over their out-dated rituals. For example, our founder Guru Nanak Dev says about woman: so ikau mMdw AwKIAY ijqu jMmih rwjwn]; so ki-o mandaa akhee-ai jit jameh raajaan.. AGGS, p 473; meaning: Why call woman bad? From her, kings are born; where as Bhai Chaupa Singh in rahitnama says: istri kay jamay ka viswas nahi karna; meaning: Never trust a woman.

4. Leave eating, drinking, meat consumption to health professionals and individuals. Let us not force Gurbani into these health issues. Gurbani, however, should be used for sound mental and spiritual health to live a happy-productive life.

5. Questions must be encouraged. If not in presence of Guru Granth Sahib then separately. We should not be afraid of so called modern scientific approach. Any fear of science changing/challenging gurbani is unfounded. Because gurbani can stand the risk and damage of scientific logic breaking the myths. Scientific logic certainly has a potential to improve our interpretation and understanding; and means nothing more than understanding the rational behind what Gurbani says as against any dogmatic belief. The fact is, it was scientific findings by Herbert Benson of Harvard Med School that made Mahesh Yogi, the popular Meditation Guru, a well known world figure and meditation a house-hold name in the west. I will not be surprised if philosophy of AGGS presented in a scientific way makes it the best spiritual scripture for the entire humanity.

6. Implement message of gurbani in every day living. For example, Mool Mantar (basic principle) should be used to describe the attributes of God that resides in each one of us and makes us spiritual, and not the God which resides outside this world. In other words use to describe spiritual state of mind that, for example, is without fear and enmity (nirbhau, nirvair).

7. All members of congregation must participate in learning gurbani and reciting Kirtan. We should give women equal rights to preach and practice Sikhism. We should not depend upon professional people from India to take charge of the affairs. We should preach to all the people at all the places; and should not think that Sikhism can be preached in Gurdwaras only.

8. Sikh religion is about love for humanity and world peace (sarbat da bhala). All articles of fighting and fighter characteristics must be given minimal importance except for ceremonial purposes only.
Since people abroad will be the main force in spreading universal message, the major problem is to implement these points in gurdwaras in diaspora. Many of us realize that the people who are dominating gurdwaras are orthodox. So the real challenge is to implement these guide lines. However, I believe some of the modern gurdwara are ready to practice many of these points.

Learned members of our community can further expand and refine these points, and try to support with gurbani in our current Guru, AGGS. Then we should start distributing the ideas thru internet and discussion groups etc. Finally get them in published form as voice of the panth.

References:
1. AGGS = Aad Guru Granth Sahib. 1983 (reprint). Publishers: Shiromani Gurdwara Parbandhak Committee, Amritsar . (M = Mahala, i.e., succession number of Sikh Gurus to the House of Guru Nanak, P = page number of the AGGS. M is replaced with the name of Bhagat or Bhatt).

2. Dhillon, S.S. 2002. Universal Nature of Sikhism and Endorsement of Sikh Definition. The Sikh Bulletin Volume 4 (12), p 12.

3. Dhillon, S.S. "Defining a Sikh and Importance of Amrit" SikhSpectrum.com Quarterly Issue No. 18, November 2004. (SikhSpectrum.com Monthly. Defining a Sikh and Importance of Amrit )

4. Dhillon, S.S. "Gurbani, Science, and Soul” Understanding Sikhism Res. J. Vol 7, No.1 pages 59-63, 2005.

5. Dhillon, S.S. 2007. "SCIENCE, RELIGION & SPIRITUALITY.” Publish America , Baltimore , MD.
6.Dhillon, S.S. "Universality of the Sikh Philosophy: An Analysis" The Sikh Review, Volume 52:5, Number 605, pages 15-20, May 2004


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as long as Sikhism and Sikhs are obsessed with 5ks Sikhism cannot become
a universal religion.it is not possible for every new convert to keep 5ks.

Couldn't agree with you more kds1980

Please read this from 2 well known Sikh historians. 5K applies to the initiated/amritdhari/baptized who have taken "khande-de-pahul."

5. McLeod's study and analysis ( "Sikhs of the Khalsa: A history of the Khalsa Rahit, New Delhi, Oxford University Press, 2003, p 282) refers to some of the controversies that are currently taking place in the panth. He makes a distinction between a Sikh and a Khalsa. All Sikhs are not Khalsa, but all Khalsa are Sikhs. Rahit covers only the Khalsa and to be a Sikh of the Khalsa one must observe it. According to McLeod, only a small portion, about 15 % of the panth strictly follow Rahit or are Amritdharis.
6. J.S. Grewal (in "The Khalsa & the Punjab: Studies in Sikh History, to the 19th Century" edited by Himadri Banerjee; Tulika Books; New Delhi, 2002; pages xxxiii+192) gives the reasons for the formation of the Khalsa. He effectively makes a distinction between the Sikh Panth and the Khalsa. He notes: "Baptism of the double-edged sword was voluntary for the Khalsa even in the lifetime of Guru Gobind Singh. He goes on to say: If the Guru had wanted all Sikhs to be part of the Khalsa he would have made initiation/baptism (khande-de-pahul) mandatory for all?

Courtesy: Dhillon, S.S. "Defining a Sikh and Importance of Amrit" SikhSpectrum.com Quarterly Issue No. 18, November 2004
SikhSpectrum.com Monthly. Defining a Sikh and Importance of Amrit

this is what historians says but the reality is quite different.for many people the defination of Sikh is just a person who keeps Kesh.there were many punjabi's which were half hindu, half Sikhs.they had faith in Guru's,regularly went to gurudwara's and recited path.but they never call themself Sikh because according to them Sikh means a person who keeps Kesh.as a result the younger generation of these punjabi's is 100% hindu which hardly goes to gurudwara.

i also want to point out that there was no attempt by Sikh organisations to spread Sikhi in sehajdhari and amritdhari way in tribal areas,dalit areas and other backward areas of india.so if Sikhism wants to survive then they should spread Sikhi in sehajdhari way because khalsa will emerge from these sehajdhari Sikhs.

here is the story of kerala's first Sikh convert

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a reader's words: Religion
Nintyone-year old Sardar Bhupinder Singh from Kadakarapally is the only living Malayalee Sikh in Kerala. People call him "Sikh Chettan", that is, elder brother.

On Baisakhi day in 1936, fed up of caste barriers, Bhaskaran embraced Sikhism and became Bhupinder Singh. he was not alone. Around 300 families, mostly from backward castes, converted at that time.

There is a historical background to this conversion. During Vaikkom Satyagraha in 1922, at the instance of Mahatma Gandhi, a few Akalis came to Vaikkom to make langar for satyagrahis. After successful completion of satyagraha and the Temple Entry Proclamation, some of the Akalis stayed back. Some youth were attracted by the discliplined life and joined Sikhism.

Bhupinder has a different story to tell: "After Vaikkom Satyagraha, backward castes basked in a renewed vigour. At that time, Ambedkar exhorted people that if you don't get self-respect and dignity in your own religion, you should get out of it. This prompted many of us to join Sikhism.

Initially it was tough. "My father was liberal enough but his brother opposed my conversion tooth and nail. But I stuck to my belief."

After becoming a Sikh, Bhupinder went to Gujaranwallah and Lahore for theological studies. He worked some time in Khalsa College. But the returns were inadequate. So he joined the British Royal Army as a technician in 1940. He retired in 1968 as Subedar.

Though he married a Sikh, his daughters and sons are Hindus and married under Hindu Ezhava customs. "When the community shrank we found it very difficult to find matches. So none of us insisted the second generation to follow our example. Many families later re-converted to Hinduism. It is one of the reasons for our decline in Kerala."

Bhupinder complains that when numbers became dwindled, the Sikh Committee stopped showing any interest in them.

Every Sunday Bhupinder visits the only gurdwara in the State of Elamakkara in Kochi. Recently the Kochi Gurdwara Committee honoured him with a saropa.

The nonagenarian always keeps a low profile. "Once S S Barnala came here. He was eager to know more about Malayalee Sikhs. He asked me so many things and wanted me to write a book, but I politely refused.:

Leading a solitary life after his wife's death, Sardar Bhupinder has only one wish: "Till thee last breath I want to be a true follower of the Panth."

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so the children of people that embraced Sikhism did not followed Sikhism.
the main reason i think is that they did not want to wear 5ks thats why they
embraced hinduism