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Guru Granth Sahib
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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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Hard Talk
Badal Makes Himself Chairman
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<blockquote data-quote="Archived_Member16" data-source="post: 57980" data-attributes="member: 884"><p><span style="font-size: 10px"><span style="color: #810081"><strong><a href="http://worldsikhnews.com/index.php?option=com_content&task=view&id=911&Itemid=29" target="_blank"><u>http://worldsikhnews.com/index.php?option=com_content&task=view&id=911&Itemid=29</u></a></strong></span></span></p><p> </p><p><span style="color: #000080"><strong><span style="font-size: 18px">All India Sikh Gurdwara Act: Deviousness in a hurry</span> </strong></span></p><p> <a href="http://worldsikhnews.com/index2.php?option=com_content&task=view&id=911&pop=1&page=0&Itemid=29#" target="_blank">http://worldsikhnews.com/index2.php?option=com_content&task=view&id=911&pop=1&page=0&Itemid=29#</a><span style="color: #000080"><strong> by World Sikh News </strong></span><span style="color: #000080"><strong>Thursday, August 09, 2007</strong> </span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">Not withstanding the several gapaing holes in the 1925 SIkh Gurdwara Act, the various exercises at hammering out an all India Act to govern and administer all gurdwaras in India have had a certain component attached which was more a pointer of the deviousness involved than a genuine attempt to help the community to have a statute for its shrines.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">In 1999, the Union Home Ministry sent the proposed amendments in the Sikh Gurdwara Act 1925, as received from Chief Commissioner, Gurdwara Elections, Chandigarh, to the Shiromani Gurdwara Prabandhak Committee (SGPC), Punjab government, National Commission for Minorities, Central Ministries of Welfare and Justice for their in-depth examination and comments.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">The ostensible reason was that after receipt of their detailed comments, the matter was to be examined by Ministry of Home Affairs, in consultation with Ministry of Law. It may be mentioned that a draft of the All India Sikh gurdwara Bill was also received from Chief Commissioner, Gurdwara Elections which has also been sent to the above-mentioned agencies and the concerned State Governments for their in-depth examination and comments. "Government of India does not want to act in haste on these proposals. Action on these proposals will depend ultimately on the views expressed by the Sixth Gurdwara Prabandhak Committee, Amritsar, Government of Punjab, Minorities Commission and other concerned State Governments and the evolution of a consensus in the Sikh community on these issues," an official statement of the Centre said. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">But what exactly was at the root of the entire thing. The 1999 bill draft. Now that the Parkash Singh Badal government has once again stirrred the cauldron and appointed a committee on the matter, with the CM himself in chair (see previous issue of WSN), it is time for a thorough re-look at the 1999 draft. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">The WSN is in possession of the draft and is even aware of much of the exertion that has already happened on the matter within the committee set up recently. But we will for the time beign limit ourselves to a discussion of the draft bill clause by clause. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">First of all, a clarification. In 1999, the then Chief Commissioner of Gurdwara Elections (GEC) Harbans Singh prepared two separate documents. One was a draft notification proposing certain far reaching amendments in the existing Sikh Gurdwara Act 1925 and the other was the draft bill 1999 aimed at replacing the 1925 Act altogether. The Draft Notification was sent to the Union Home Ministry on August 9, 1999, which sent it to the SGPC on August 31 that year for information and comments. What is not clear is at whose directive did the GEC prepare the draft at all? Though the draft notification had many welcome features, like removal of sehajdharis from voters' list, it also removed the bar on alcoholics and patits from becoming voters and members, repectively. There were many detrimental and disparaging changes in the definition of the Sikh. Almost all the amendments suggested in this draft notification now find a mention in the 1999 draft bill with further dilution. </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">Definition of the Sikh</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">Read the brief note of the GEC, the author of the 1999 draft bill, himself on the matter: "The definition of the Sikh should be the same as in the Delhi Sikh Gurdwara Act 1971 and right of vote at the election should be given only to the "Sikhs" so defined, and right to vote given to Sehajdharis for the first time in 1959 on Pepsu Gurdwara being brought under the Sikh Gurdwara Act 1925, be omitted." </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">Now to the reality. The 1999 draft bill of course dropped the Sehajdharis from the voters' list. But then also went back on its own praise of the definition of the Sikh in the 1971 Delhi Act. The ddefinition, as per known academic and scholarly norms, must be definitive, free from ambiguity or misrepresentation. Here are the definitions in various acts reproduced: </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">+ Existing clause in Punjab Gurdwara Act 1925</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">2.(9) Sikh means a person who professes the Sikh religion or, in the case of a deceased person, who professed the Sikh religion or was known to be a Sikh during his lifetime. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">If any question arises as to whether any living person is or is not a Sikh, he shall be deemed respectively to be or not to be a Sikh according as he makes or refuses to make in such manner as the (state) Government may prescribe the following declaration:- </span></span></p><p> </p><p><em><span style="font-family: 'Times New Roman'"><span style="color: #000080">I solemnly afffirm that I am a Sikh, that I believe in the Guru Granth Sahib, that I believe in the Ten Gurus, and that I have no other religion. </span></span></em></p><p><span style="color: #000080"><span style="font-family: 'Times New Roman'"><em>+ </em>Delhi Sikh Gurdwara Act, 1971</span> </span> </p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">2 (n) "Sikh" means a person who professes the Sikh religion, believes <strong>and follows</strong> the teachings of Sri Guru Granth Sahib and the ten Gurus <strong>only</strong> and keeps <strong>unshorn</strong> hair. For the purposes of this Act, if any question arises as to whether any living person is or is not a Sikh, he shall be deemed respectively to be or not to be a Sikh according as he makes or refuses to make in the manner prescribed by rules the following declaration:- </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">"I solemnly affirm that I am a <strong>Keshadhari</strong> Sikh, that I believe in and <strong>follow</strong> the teachings of Sri Guru Granth Sahib and the <strong>ten</strong> Gurus <strong>only</strong>, and that I have <strong>no other </strong>religion." (Emphasis added)</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">+ Sikh Gurdwara Bill 1999 (Draft)</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">2(9) : 'Sikh' means a person who professes the Sikh religion, believes in the teachings of the Ten Gurus and Sri Guru Granth Sahib and in the Khande-ka-Amrit bequeathed by the Tenth Guru and keeps unshorn hair and does not use tobacco in any form. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">The inference is clear. Even though the GEC claimed to have borrowed the definition from the 1971 Delhi Act, look what has been changed/omitted: </span></span></p><p> </p><p><span style="color: #000080"><span style="font-family: 'Wingdings'">n </span><span style="font-family: 'Times New Roman'">The words "only" and "follows" from "believes and follows the teachings of Sri Guru Granth Sahib and the Ten Gurus ONLY" </span></span></p><p><span style="color: #000080"><span style="font-family: 'Wingdings'">n </span><span style="font-family: 'Times New Roman'">'I have no other religion' from the declaration</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">The definition of the Sikh which could be made part of the statute with concerted effort of the entire panth is now sought to be withered away with the stroke of the pen </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">+++</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">Why the change in the 1971 Act definition? The 1925 Act definition said in the affirmation that "I have no other religion". Similarly, the 1971 definition, also says that the person making declaration must state that he not just believed in teachings of Sikh Gurus but believed in them ONLY and must also state that "I HAVE NO OTHER RELIGION". The proposed definition drops, without much ado, the words ONLY and the words that I HAVE NO OTHER RELIGION. What is more, the note on the draft bill which are an integral part of the bill so far say that these were MINOR MODIFICATIONS. So, is there no difference between believing in a particular thing and ONLY believing in that one thing and NO other: Why, for the love of God, must the panth accept these 'minor modifications'? Why is one Kurahit about use of tobacco included in the definition of a Sikh? Why not other don'ts about alcohol, about cohabiting, about? Pray, why only tobacco? </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">Of course it would be virtually impossible to include every Don't in the definition. So why not return to the Sikh Rehat Maryada. Therein, the definition of the Sikh goes like this: "ANY HUMAN BEING WHO FAITHFULLY BELIEVES IN (I) ONE IMMORTAL BEING, (ii) TEN GURUS, FROM GURU NANAK DEV TO GURU GOBIND SINGH, (iii) THE GURU GRANTH SAHIB, (iv) THE UTETERANCES AND TEACHINGS OF THE TEN GURUS AND (v) THE BAPTISM BEQUATHED BY THE TENTH GURU, AND WHO DOES NOT OWE ALLEGIANCE TO ANY OTHER RELIGION, IS A SIKH." Is there a problem with this definition? </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">Further, as per the Sikh Rehat Maryada, the Ardas of a Patit (apostate) and a tankhaiya is forbidden at the Akal Takht. However, the Patit is cleared for contesting the election of the SGPC. </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">The condition for a voter, not to be taking alcohol, is also proposed to be deleted in the proposals. It is argued that for all practical purposes this is a superfluous clause. However, we are of the view that in case this becomes a part of the statute it may open the floodgates for a negative approach. </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">Any amendment to the said act is proposed to be done with only <strong>consultation</strong> of the </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">SGPC. So, practically <strong>consent</strong> is not required. This may also prove to be disastrous in case of a malicious intent. </span></span></p><p><strong><span style="font-family: 'Times New Roman'"><span style="color: #000080">Other anomalies</span></span></strong></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">+ The Akal Takhat Sahib is the symbol of the concept of Miri-Piri and it is not a Gurdwara but the Bill has declared it to be just another Gurdwara. (Section 45) </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">+ It is proposed in the Bill that the Jathedar of the Akal Takhat will have to take oath by appearing before the President of the Board or its nominee. (Section 78 (5)) </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">+ A Patit committing any of the foru Kurahits was disqualified to become a member. Now out of the four, two have been removed, thus giving concession on this count too. (Section 33) </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">+ No new Gurdwara will be established without prior permission of the Registering Authority. Violation of this will make the person liable for imprisonment. (Section 5 and 6) </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">+ Disqualification of an alcoholic and a Patit apostate for becoming voter has been removed (Section 31 and 64 (iii))</span></span></p><p><span style="color: #000080"><span style="font-family: 'Times New Roman'">+The definition of the Sikh has been made too loose and will now include groups openly propagating against Sikh scriptures (Section 2 zb)</span> </span></p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">+ Now, only "believing" and not "following" the teachings is essential</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">+ If a Gurdwara is not being used as a Gurdwara the same will not be recognised as a Gurdwara. (Does this mean that the Gurdwaras of Pakistan for which the ardas is done are no more Gurdwaras?) (Section 2zc(iv)) </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">+It has to be proved that the Gurdwara has been established by the Sikhs. If the found/er of a Gurdwara is held to be not conforming to the definition of Sikh will that mean that with him the Gurdwara will also be declared as a non-Gurdwara. Will it not encourage the unscrupulous people to get themselves declared as non-Sikhs to take the gurdwaras out of the purview of the Act? (Section 2 zc (iv)) </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">+Before the formation of a regular board, the interim board will be constituted by the Government. (Why govt?) (Section 124)</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">+ As per Sikh traditions, any Sikh can approach the Akal Takht. Now a multi-layered system of committees and sub-committees is being sought to be created between a Sikh and the Akal Takht Sahib. (Section 76) </span></span></p><p><span style="color: #000080"><span style="font-family: 'Times New Roman'">+ The concept of Gurmata, Sangat, Panj Piaras, Guru Panth, Sikh Rahit Maryada do not find a place anywhere in the Act. (Section 83 (3))</span> </span></p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">+ In a situation of failure on the part of the committee to pay revenue to the Central Board it will be recovered as land revenue. So, the historic gurdwara may be open to the concept of 'kurki'! (Section 113(3)) </span></span></p><p><span style="color: #000080"><span style="font-family: 'Times New Roman'">+ The historic name SGPC has been removed and instead new name Kendri Gurdwara Prabandhak Board has been prescribed. (Section 17(2) and 156)</span> </span></p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">+ The rules for the management of the Gurdwaras will be made by the Government. (Section 147 and 152) </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="color: #000080">+ The basic Sikh principle is of Puja Akal Ki, Parcha Shabad Ka, Didar Khalsa Ka. But contrary to this the Act has declared the Gurdwaras as a place of worship of Guru Granth Sahib. (Section 2zc(v))</span> </span></p></blockquote><p></p>
[QUOTE="Archived_Member16, post: 57980, member: 884"] [SIZE=2][COLOR=#810081][B][URL="http://worldsikhnews.com/index.php?option=com_content&task=view&id=911&Itemid=29"][U]http://worldsikhnews.com/index.php?option=com_content&task=view&id=911&Itemid=29[/U][/URL][/B][/COLOR][/SIZE] [FONT=Arial][SIZE=2][/SIZE][/FONT] [COLOR=#000080][B][SIZE=5]All India Sikh Gurdwara Act: Deviousness in a hurry[/SIZE] [/B][/COLOR] [FONT=Arial][/FONT][B][FONT=Arial][/FONT][/B][B][FONT=Arial][/FONT][/B][URL="http://worldsikhnews.com/index2.php?option=com_content&task=view&id=911&pop=1&page=0&Itemid=29#"][/URL][COLOR=#000080][B] by World Sikh News [/B][/COLOR][COLOR=#000080][B]Thursday, August 09, 2007[/B] [/COLOR] [FONT=Times New Roman][COLOR=#000080]Not withstanding the several gapaing holes in the 1925 SIkh Gurdwara Act, the various exercises at hammering out an all India Act to govern and administer all gurdwaras in India have had a certain component attached which was more a pointer of the deviousness involved than a genuine attempt to help the community to have a statute for its shrines.[/COLOR][/FONT] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][COLOR=#000080]In 1999, the Union Home Ministry sent the proposed amendments in the Sikh Gurdwara Act 1925, as received from Chief Commissioner, Gurdwara Elections, Chandigarh, to the Shiromani Gurdwara Prabandhak Committee (SGPC), Punjab government, National Commission for Minorities, Central Ministries of Welfare and Justice for their in-depth examination and comments.[/COLOR][/FONT] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][COLOR=#000080]The ostensible reason was that after receipt of their detailed comments, the matter was to be examined by Ministry of Home Affairs, in consultation with Ministry of Law. It may be mentioned that a draft of the All India Sikh gurdwara Bill was also received from Chief Commissioner, Gurdwara Elections which has also been sent to the above-mentioned agencies and the concerned State Governments for their in-depth examination and comments. "Government of India does not want to act in haste on these proposals. Action on these proposals will depend ultimately on the views expressed by the Sixth Gurdwara Prabandhak Committee, Amritsar, Government of Punjab, Minorities Commission and other concerned State Governments and the evolution of a consensus in the Sikh community on these issues," an official statement of the Centre said. [/COLOR][/FONT] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][COLOR=#000080]But what exactly was at the root of the entire thing. The 1999 bill draft. Now that the Parkash Singh Badal government has once again stirrred the cauldron and appointed a committee on the matter, with the CM himself in chair (see previous issue of WSN), it is time for a thorough re-look at the 1999 draft. [/COLOR][/FONT] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][COLOR=#000080]The WSN is in possession of the draft and is even aware of much of the exertion that has already happened on the matter within the committee set up recently. But we will for the time beign limit ourselves to a discussion of the draft bill clause by clause. [/COLOR][/FONT] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][COLOR=#000080]First of all, a clarification. In 1999, the then Chief Commissioner of Gurdwara Elections (GEC) Harbans Singh prepared two separate documents. One was a draft notification proposing certain far reaching amendments in the existing Sikh Gurdwara Act 1925 and the other was the draft bill 1999 aimed at replacing the 1925 Act altogether. The Draft Notification was sent to the Union Home Ministry on August 9, 1999, which sent it to the SGPC on August 31 that year for information and comments. What is not clear is at whose directive did the GEC prepare the draft at all? Though the draft notification had many welcome features, like removal of sehajdharis from voters' list, it also removed the bar on alcoholics and patits from becoming voters and members, repectively. There were many detrimental and disparaging changes in the definition of the Sikh. Almost all the amendments suggested in this draft notification now find a mention in the 1999 draft bill with further dilution. [/COLOR][/FONT] [FONT=Times New Roman][COLOR=#000080]Definition of the Sikh[/COLOR][/FONT] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][COLOR=#000080]Read the brief note of the GEC, the author of the 1999 draft bill, himself on the matter: "The definition of the Sikh should be the same as in the Delhi Sikh Gurdwara Act 1971 and right of vote at the election should be given only to the "Sikhs" so defined, and right to vote given to Sehajdharis for the first time in 1959 on Pepsu Gurdwara being brought under the Sikh Gurdwara Act 1925, be omitted." [/COLOR][/FONT] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][COLOR=#000080]Now to the reality. The 1999 draft bill of course dropped the Sehajdharis from the voters' list. But then also went back on its own praise of the definition of the Sikh in the 1971 Delhi Act. The ddefinition, as per known academic and scholarly norms, must be definitive, free from ambiguity or misrepresentation. Here are the definitions in various acts reproduced: [/COLOR][/FONT] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][COLOR=#000080]+ Existing clause in Punjab Gurdwara Act 1925[/COLOR][/FONT] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][COLOR=#000080]2.(9) Sikh means a person who professes the Sikh religion or, in the case of a deceased person, who professed the Sikh religion or was known to be a Sikh during his lifetime. [/COLOR][/FONT] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][COLOR=#000080]If any question arises as to whether any living person is or is not a Sikh, he shall be deemed respectively to be or not to be a Sikh according as he makes or refuses to make in such manner as the (state) Government may prescribe the following declaration:- [/COLOR][/FONT] [FONT=Times New Roman][/FONT] [I][FONT=Times New Roman][COLOR=#000080]I solemnly afffirm that I am a Sikh, that I believe in the Guru Granth Sahib, that I believe in the Ten Gurus, and that I have no other religion. [/COLOR][/FONT][/I] [COLOR=#000080][I][/I][FONT=Times New Roman][I]+ [/I]Delhi Sikh Gurdwara Act, 1971[/FONT] [/COLOR] [FONT=Times New Roman][COLOR=#000080]2 (n) "Sikh" means a person who professes the Sikh religion, believes [B]and follows[/B] the teachings of Sri Guru Granth Sahib and the ten Gurus [B]only[/B] and keeps [B]unshorn[/B] hair. For the purposes of this Act, if any question arises as to whether any living person is or is not a Sikh, he shall be deemed respectively to be or not to be a Sikh according as he makes or refuses to make in the manner prescribed by rules the following declaration:- [/COLOR][/FONT] [FONT=Times New Roman][COLOR=#000080]"I solemnly affirm that I am a [B]Keshadhari[/B] Sikh, that I believe in and [B]follow[/B] the teachings of Sri Guru Granth Sahib and the [B]ten[/B] Gurus [B]only[/B], and that I have [B]no other [/B]religion." (Emphasis added)[/COLOR][/FONT] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][COLOR=#000080]+ Sikh Gurdwara Bill 1999 (Draft)[/COLOR][/FONT] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][COLOR=#000080]2(9) : 'Sikh' means a person who professes the Sikh religion, believes in the teachings of the Ten Gurus and Sri Guru Granth Sahib and in the Khande-ka-Amrit bequeathed by the Tenth Guru and keeps unshorn hair and does not use tobacco in any form. [/COLOR][/FONT] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][COLOR=#000080]The inference is clear. Even though the GEC claimed to have borrowed the definition from the 1971 Delhi Act, look what has been changed/omitted: [/COLOR][/FONT] [FONT=Times New Roman][/FONT] [COLOR=#000080][FONT=Wingdings]n [/FONT][FONT=Times New Roman]The words "only" and "follows" from "believes and follows the teachings of Sri Guru Granth Sahib and the Ten Gurus ONLY" [/FONT][/COLOR] [COLOR=#000080][FONT=Wingdings]n [/FONT][FONT=Times New Roman]'I have no other religion' from the declaration[/FONT][/COLOR] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][COLOR=#000080]The definition of the Sikh which could be made part of the statute with concerted effort of the entire panth is now sought to be withered away with the stroke of the pen [/COLOR][/FONT] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][COLOR=#000080]+++[/COLOR][/FONT] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][COLOR=#000080]Why the change in the 1971 Act definition? The 1925 Act definition said in the affirmation that "I have no other religion". Similarly, the 1971 definition, also says that the person making declaration must state that he not just believed in teachings of Sikh Gurus but believed in them ONLY and must also state that "I HAVE NO OTHER RELIGION". The proposed definition drops, without much ado, the words ONLY and the words that I HAVE NO OTHER RELIGION. What is more, the note on the draft bill which are an integral part of the bill so far say that these were MINOR MODIFICATIONS. So, is there no difference between believing in a particular thing and ONLY believing in that one thing and NO other: Why, for the love of God, must the panth accept these 'minor modifications'? Why is one Kurahit about use of tobacco included in the definition of a Sikh? Why not other don'ts about alcohol, about cohabiting, about? Pray, why only tobacco? [/COLOR][/FONT] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][COLOR=#000080]Of course it would be virtually impossible to include every Don't in the definition. So why not return to the Sikh Rehat Maryada. Therein, the definition of the Sikh goes like this: "ANY HUMAN BEING WHO FAITHFULLY BELIEVES IN (I) ONE IMMORTAL BEING, (ii) TEN GURUS, FROM GURU NANAK DEV TO GURU GOBIND SINGH, (iii) THE GURU GRANTH SAHIB, (iv) THE UTETERANCES AND TEACHINGS OF THE TEN GURUS AND (v) THE BAPTISM BEQUATHED BY THE TENTH GURU, AND WHO DOES NOT OWE ALLEGIANCE TO ANY OTHER RELIGION, IS A SIKH." Is there a problem with this definition? [/COLOR][/FONT] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][COLOR=#000080]Further, as per the Sikh Rehat Maryada, the Ardas of a Patit (apostate) and a tankhaiya is forbidden at the Akal Takht. However, the Patit is cleared for contesting the election of the SGPC. [/COLOR][/FONT] [FONT=Times New Roman][COLOR=#000080]The condition for a voter, not to be taking alcohol, is also proposed to be deleted in the proposals. It is argued that for all practical purposes this is a superfluous clause. However, we are of the view that in case this becomes a part of the statute it may open the floodgates for a negative approach. [/COLOR][/FONT] [FONT=Times New Roman][COLOR=#000080]Any amendment to the said act is proposed to be done with only [B]consultation[/B] of the [/COLOR][/FONT] [FONT=Times New Roman][COLOR=#000080]SGPC. So, practically [B]consent[/B] is not required. This may also prove to be disastrous in case of a malicious intent. [/COLOR][/FONT] [B][FONT=Times New Roman][COLOR=#000080]Other anomalies[/COLOR][/FONT][/B] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][COLOR=#000080]+ The Akal Takhat Sahib is the symbol of the concept of Miri-Piri and it is not a Gurdwara but the Bill has declared it to be just another Gurdwara. (Section 45) [/COLOR][/FONT] [FONT=Times New Roman][COLOR=#000080]+ It is proposed in the Bill that the Jathedar of the Akal Takhat will have to take oath by appearing before the President of the Board or its nominee. (Section 78 (5)) [/COLOR][/FONT] [FONT=Times New Roman][COLOR=#000080]+ A Patit committing any of the foru Kurahits was disqualified to become a member. Now out of the four, two have been removed, thus giving concession on this count too. (Section 33) [/COLOR][/FONT] [FONT=Times New Roman][COLOR=#000080]+ No new Gurdwara will be established without prior permission of the Registering Authority. Violation of this will make the person liable for imprisonment. (Section 5 and 6) [/COLOR][/FONT] [FONT=Times New Roman][COLOR=#000080]+ Disqualification of an alcoholic and a Patit apostate for becoming voter has been removed (Section 31 and 64 (iii))[/COLOR][/FONT] [COLOR=#000080][FONT=Times New Roman]+The definition of the Sikh has been made too loose and will now include groups openly propagating against Sikh scriptures (Section 2 zb)[/FONT] [/COLOR] [FONT=Times New Roman][COLOR=#000080]+ Now, only "believing" and not "following" the teachings is essential[/COLOR][/FONT] [FONT=Times New Roman][COLOR=#000080]+ If a Gurdwara is not being used as a Gurdwara the same will not be recognised as a Gurdwara. (Does this mean that the Gurdwaras of Pakistan for which the ardas is done are no more Gurdwaras?) (Section 2zc(iv)) [/COLOR][/FONT] [FONT=Times New Roman][COLOR=#000080]+It has to be proved that the Gurdwara has been established by the Sikhs. If the found/er of a Gurdwara is held to be not conforming to the definition of Sikh will that mean that with him the Gurdwara will also be declared as a non-Gurdwara. Will it not encourage the unscrupulous people to get themselves declared as non-Sikhs to take the gurdwaras out of the purview of the Act? (Section 2 zc (iv)) [/COLOR][/FONT] [FONT=Times New Roman][COLOR=#000080]+Before the formation of a regular board, the interim board will be constituted by the Government. (Why govt?) (Section 124)[/COLOR][/FONT] [FONT=Times New Roman][COLOR=#000080]+ As per Sikh traditions, any Sikh can approach the Akal Takht. Now a multi-layered system of committees and sub-committees is being sought to be created between a Sikh and the Akal Takht Sahib. (Section 76) [/COLOR][/FONT] [COLOR=#000080][FONT=Times New Roman]+ The concept of Gurmata, Sangat, Panj Piaras, Guru Panth, Sikh Rahit Maryada do not find a place anywhere in the Act. (Section 83 (3))[/FONT] [/COLOR] [FONT=Times New Roman][COLOR=#000080]+ In a situation of failure on the part of the committee to pay revenue to the Central Board it will be recovered as land revenue. So, the historic gurdwara may be open to the concept of 'kurki'! (Section 113(3)) [/COLOR][/FONT] [COLOR=#000080][FONT=Times New Roman]+ The historic name SGPC has been removed and instead new name Kendri Gurdwara Prabandhak Board has been prescribed. (Section 17(2) and 156)[/FONT] [/COLOR] [FONT=Times New Roman][COLOR=#000080]+ The rules for the management of the Gurdwaras will be made by the Government. (Section 147 and 152) [/COLOR][/FONT] [FONT=Times New Roman][COLOR=#000080]+ The basic Sikh principle is of Puja Akal Ki, Parcha Shabad Ka, Didar Khalsa Ka. But contrary to this the Act has declared the Gurdwaras as a place of worship of Guru Granth Sahib. (Section 2zc(v))[/COLOR] [/FONT] [/QUOTE]
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