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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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Being A New Sikh And Trying To Fit In - Sikhism Isnt Just For Punjabies?
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<blockquote data-quote="Astroboy" data-source="post: 59917" data-attributes="member: 4990"><p style="text-align: center"><span style="color: #000080"><span style="font-family: 'Trebuchet MS'">Why I Embraced Sikhism - Georgia Rangel</span></span></p><p></p><p><span style="font-family: 'Trebuchet MS'">Ms. Georgia Rangel (now Jivanjot Kaur) was born in a Christian family. Afterwards she embraced Judaism. Many years later she came into contact with some Sikhs and this gave her an opportunity to get acquainted with Sikhism. After she had studied and explored Sikhism she was convinced that her quest for a fully satisfying religion had come to a close. But she did not adopt Sikhism on the spur of the moment. Rather it was after spending 7-8 years that she decided to be baptized in 1994. A letter by her had appeared in the October issue of the Spokesman. A few days later she herself called our office. We present some excerpts from our talk with her.</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">Ms. Jivanjot Kaur Khalsa talks to The Spokesman:</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">Q: Ms. Jivanjot Kaur how were you acquainted with Sikhism?</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">A: I was born in a Christian family. I left home at the age of seventeen and visited various churches associated with every sect of Christianity. I saw that even in some of the liberal sects of Christianity there were some questions that they did not allow to be questioned. I was not satisfied. Then I came into contact with Judaism. I became a *** at the age of twenty two and continued to remain the follower of this religion for thirty years. During the last twenty five years of these thirty years I also remained a member of one Jewish temple. The Sikhs started coming to the United States in large numbers only after 1965. That is why I was acquainted with Sikhism very late. </span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">Q: How (were you acquainted)?</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">A: The Sikhs used to attract attention because of their distinct appearance. I also saw such Sikhs who reached the US in the Sikh form and would soon be bereft of their long hair. But then there were others who would maintain their identity. Three such Sikhs lived in my neighborhood. The mother of one of these Sikhs became unconscious and went into a coma. That Sikh requested all of his friends to reach the Gurdwara and participate in the prayer service. All prayed together and the mother of that Sikh friend regained her consciousness and recovered. He had this firm belief that the collective prayer by all of us had been heard by the Almighty. Then he got the Kirtan performed at his residence. This is how I was introduced to Sikhism. </span></p><p><span style="font-family: 'Trebuchet MS'">Q: Did you make some more efforts to know more about Sikhism?</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">A: Yes, I used to take interest in religion since my younger days, but there arose some questions in my mind which could neither be answered by the Christian nor by the Jewish religion and philosophy. However, when I started reading about Sikhism it seemed that Sikhism had answers to those questions. Sikhism is an all embracing religion in which there is no place for misconceptions, fallacies and rituals. Only one God is the Father of all human beings who are like a single family. I started deriving a sense of peace and equipoise from Gurbani. </span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">Q: Did your relatives, friends etc. dissuade you from embracing Sikhism?</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">A: My daughter was annoyed the most of all. She would ask me how could I change my religion. I said, "I have not changed my religion. Even earlier I believed in things which were neither Christian nor of the Jewish religion and philosophy. When I went through the Sikh philosophy, I was greatly pleased to find my thoughts and feelings matching with it. This was exactly what I used to think about. The fact is that right from the beginning I believed in the tenets of Sikhism without having been introduced to it. After embracing Sikhism I felt that I had ultimately reached my home." At first my daughter would not understand me but after meeting many of my Sikh friends she was convinced that Sikhs were good people. </span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">Q: Now you tie your hair and also wear a small turban. Are you a follower of Yogi Bhajan?</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">A: No, I'm a follower of the Guru alone. I do not believe in anybody except Guru and God. Yogi Bhajan has done a good thing that he has introduced Sikhism to the Americans but like many sants in Punjab he is also a sant with a separate following. Some of his followers have left him (and not Sikhism) while many remain with him. I never knew Yogi Bhajan. I worship the one God. In Christianity only Christ is worshipped and many Christians regard him as God. That is why Sikhism appeals to me very much. I do not give importance to sants. My tying of hair and wearing a turban has nothing to do with Yogi Bhajan. </span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">Q: Do you live in the United States?</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">A: For six months I live in the US and for six months in Punjab. In a way Punjab has become a second home to me. I am suffering from a certain disease and my body cannot bear too much of cold. That is why I come to Patiala in winters. Here the climate is conducive to my health and I also get treatment </span></p><p><span style="font-family: 'Trebuchet MS'">for my ailments. </span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">Q: How do you feel by remaining amongst the Punjabi Sikhs?</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">A: The Sikhs of Patiala are very good and love me a lot. Earlier I had also lived in Amritsar. I got an opportunity to live in the homes of some Sikhs. I noticed that despite being Sikhs, they believed in Hindu customs, rituals and beliefs. While living with one such family I was asked not to wash my hair on Tuesdays, Thursdays and Saturdays because by doing so their only son was likely to meet with some calamity. This superstition went against the tenets of Sikhism. Now that I live in Patiala, I am free to wash my hair on any day of the week. I also know a Sikh in the United States who has done the 'prakash' of Guru Granth Sahib at his home and has also made an alcohol bar there. I have noticed that many Sikhs do not have adequate knowledge of Sikhism. They are more under the influence of brahminical customs and fallacies. There is a need to tell them about the principles of Sikhism. </span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">Q: You must have realized by this time that Sikhs are not so enthusiastic about the necessity of propagating their religion. What is your opinion?</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">A: The task of preaching is lax because you have not appointed good granthis in the Gurdwaras. They are often uneducated or semi-educated. Their salaries are meager. They do not study books on their religion. If you appoint properly educated and devoted granthis (who have genuine love for Sikhism) in the Gurdwaras then the task of preaching will automatically be accelerated. I have noticed in the US too that if a granthi does not know English, he cannot reach the new generation. </span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">The granthi of the Maryland Gurdwara that I attend was a 23 year old young man when he went there. He did not know English and requested me to teach him how to read and write that language. I agreed to teach him provide he taught me the Punjabi language. He has now become well versed in English but I have lagged behind in learning Punjabi. Well, after learning English the granthi of the Maryland Gurdwara can now impart good information about Sikhism to the youth and several Sikhs have been baptized. You should also appoint educated and well paid granthis in the Gurdwaras here (India). The propagation of Sikhism will automatically be speeded up.</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">Q: What more have you felt after becoming a part of the Sikh society?</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">A: The Sikhs quarrel amongst themselves unnecessarily and over trifles and thus waste their energy. They present their respective cases to me and ask me if I agree with them. I simply smile at them. I find their squabbles quite meaningless. The Jews also quarrel among themselves but in the event of some common calamity they are all united. The Sikhs, on the other hand, continue with their mutual strifes even in times of adversity. They should evolve some methodology by following which they can settle their disputes once for all by sitting together and abide by the decision. This would naturally augment the Panthic power. For the last few years I've been hearing the Sikhs say that the Panth is passing through a grave crisis. But during these very years I have also been watching them indulge in serious disputes over the commonplace matters and frittering away their energy. Some way has to be found out for unanimous solution to the disputes regarding matters concerning the entire Panth. </span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">Q: What, in your opinion, is the future of Sikhism?</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">A: The future of Sikhism is very bright. It is a wholesome and animate philosophy. You only need to take it to the people. It can attract everybody. But you should not give preference to conversion. Your primary concern should be to educate them about Sikhism. I, myself, spent 7-8 years in the study of </span></p><p><span style="font-family: 'Trebuchet MS'">the Sikh religion before I became Amritdhari. Send good missionaries, good granthis and good Sikh literature abroad. But don't send the "bata" (vessel) containing "amrit" (nectar) till the people themselves ask for it. Good Sikh magazines, newspapers and books can influence the minds of people. Of course the oral preaching can help where the people are unlettered. All the methods of preaching should be employed. But the real propagation of Sikhism depends upon the way the Sikhs spend their lives as per the tenets of their creed. Only those Sikhs can prove to be real missionaries who lead the </span></p><p><span style="font-family: 'Trebuchet MS'">pure Sikh way of life. </span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">Q: Do you know something about apostasy which is on the increase amongst the Sikh youth?</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">A: Yes, I do. But it is not limited to the Sikh youth alone. The condition of the youth in other religions is the same.</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">Q: You mean there is not much to worry about?</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">A: Did I say that? If we're not concerned about the youth how shall we bring them back to the Sikh fold. But one thing must be borne in mind that by laying too much emphasis on the outer form will be just like making an ordinary man wear the army uniform without giving him the training. Will he become a good soldier simply by wearing the uniform? No. First of all the army spirit has to be infused in him. Exactly like that Sikhi shall have to be instilled in the minds of the Sikh youth. They will then automatically start loving the Sikh appearance. In order to arouse the love for Sikhi we shall have to adopt, as I have already mentioned, different and appropriate methods for different kinds of situations. I believe that since the Sikh philosophy is a very strong and robust philosophy, it is bound to leave its impact if it is presented in the right manner. </span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">Q: Would you like to comment on the status of Sikh women in the present society?</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">A: I would rather like to ask something. Have you ever seen a Sikh lady included among the panj piaras? Surely not. Yes, you can find them in the jathas in the US. Why not in Punjab? The Gurus had given the status of equality to men and women; why don't the Guru's Sikhs accord them equality? A </span></p><p><span style="font-family: 'Trebuchet MS'">mother bearing daughters is considered inferior to one bearing sons. Dowry is demanded from the parents of the girls. Ultrasound tests are conducted to determine the foetal gender and abortions are performed for gender selection. The woman is burnt for bringing inadequate dowry. the Sikh society has adopted all the ills of the Hindu society. How shall woman be seen as equal to a man? So long as men do not understand true Sikhism they will not allow women to attain an equal status. Sikh women are not permitted to the Darbar Sahib sewa because they are considered impure during part of their monthly cycle. How can a Sikh woman expect justice from others if the things contrary to the Sikh </span></p><p><span style="font-family: 'Trebuchet MS'">tenets are said in the greatest and loftiest of the Sikh holy places? </span></p><p><span style="font-family: 'Trebuchet MS'">Q: Would you like to serve as a granthi in a Gurdwara?</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">A: Rather I am keen to see other women performing services as granthis.</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">Q: Did you participate in the World Sikh Sammelan?</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">A: Yes, I did.</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">Q: What were your impressions?</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">A: As a show of unity, by getting many factions of the Panth together, it was a positive step. In fact, the Sammelan did not seem to me to result in very serious thinking. In the seminars people would express their views and go on their ways. Sometimes several people would start speaking simultaneously. Nobody seemed to be interested in reaching some consensus. No profound deliberations seemed to have been undertaken to pull the Panth out of a critical situation. You cannot achieve anything by simply gathering crowds. The Panth should be clear about its targets and also about the time and the manner in which some achievements for the Panth can be made. If the Panth is really passing through a critical phase, only very serious deliberations should be made. There is a different time and occasion for spending money on mammoth conferences and processions. </span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">Q: There is a plethora of sants in </span><span style="font-family: 'Trebuchet MS'">Punjab and their number is believed to be 357. Would you like to say something about their role in the context of the present situation?</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">A: The sants might have played a major role in the spread of Sikhism in the past but what I'm seeing today is that Sikhi is being harmed more by santdom. Today many sants have also become partners in frittering away the wealth and energy of the Sikhs. They have their own maryada which is different from that of the Panth and every dera has got its own rahet-maryada. This tendency could prove fatal to Sikhism. These sants have also invented different methods of administering amrit and it is not the Gurus' Sikhi but their own Sikhi which is being preached in their deras. The innocent Sikhs become their devotees and gradually move away from Sikhi. Some of them even start equating these sants with the Guru. A great effort is required in order to convert 'sant-sewa' into Panth-sewa'. </span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">Q: You were saying a while ago that the Sikhs should find a way out to settle their disputes. How do the Jews resolve their disputes?</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">A: The Jews ask for summoning the 'bait din' i.e. 'the house of justice' or a meeting where the learned rabbis hear both the parties and give their judgment. These rabbis are known for their impartiality and profound knowledge of the Jewish laws and are totally disinterested in the dispute of the parties. They pronounce judgment only on the basis of the Jewish law and traditions. Both the parties give a pledge in advance that they would abide by the decision given by the bait-din. The Christians also have some such arrangements for the settlement of disputes. The Sikh have yet to evolve an arrangement and have to accord recognition to it. The arrangements made so far have not helped much in resolving disputes. </span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">Q: At present Christianity and Islam have spread far and wide and a race (seems) to be going between them to surpass each other. What type of missionaries do these religions have?</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">A: Don't try to prepare the missionaries of Sikhism by looking at them. Both these religions preach that only they possess the truth and those not reposing faith in their creed shall suffer eternal damnation. Nothing of this sort has been claimed in Sikhism. We have to think differently in order to prepare the missionaries. The Sikh missionaries are needed not for others but for acquainting Sikhs with Sikhism. The suggestion given in the October issue of the Spokesman that the Singh Sahibaan should divide the 12,000 villages among themselves and should reach the people by taking groups of wise men and women with them, seems to me to be more appropriate. You first make the Sikhs firm in their faith. Increase their knowledge about Sikhism. By giving up the idea of converting others to Sikhism, simply let the message of Sikhi reach them. Those who are not satisfied with their religious </span></p><p><span style="font-family: 'Trebuchet MS'">beliefs, like me, shall come running to Sikhism because it has something which can give satisfaction to all those who cannot find it elsewhere. If more Sikhs understand the objectives of Sikhism, many evils including the santdom shall be removed. Only the Sikhs who understand Sikhism can attract the non-Sikhs. I have seen that you have often written in the Spokesman that many Sikhs in the villages of Punjab don't know anything about Sikhism and they do not even know the names of the ten Gurus. It is they who need awareness about Sikhi. As I have already said, the best missionary of Sikhism is the Sikh who leads a Sikh way of life. I was also attracted towards Sikhism by observing some such </span></p><p><span style="font-family: 'Trebuchet MS'">Sikhs. </span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">Q: Any method to preach Sikhism?</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">A: Let the Dalits be shown affection as was done by the Guru. They will embrace Sikhism. The Sikhi can offer them a better life but your behavior towards them should be like a good friend. Having been born and raised in a non-Sikh and non-Indian milieu, I may not understand the entire thing completely. You can think better according to your circumstances.</span></p><p> </p><p>(For more testimonies: <a href="http://www.searchsikhism.com/stories.html" target="_blank">Search Sikhism Home Page - Sikh Testimonies - Sikh Stories</a>)</p></blockquote><p></p>
[QUOTE="Astroboy, post: 59917, member: 4990"] [CENTER][COLOR=#000080][FONT=Trebuchet MS]Why I Embraced Sikhism - Georgia Rangel[/FONT][/COLOR][/CENTER] [FONT=Trebuchet MS]Ms. Georgia Rangel (now Jivanjot Kaur) was born in a Christian family. Afterwards she embraced Judaism. Many years later she came into contact with some Sikhs and this gave her an opportunity to get acquainted with Sikhism. After she had studied and explored Sikhism she was convinced that her quest for a fully satisfying religion had come to a close. But she did not adopt Sikhism on the spur of the moment. Rather it was after spending 7-8 years that she decided to be baptized in 1994. A letter by her had appeared in the October issue of the Spokesman. A few days later she herself called our office. We present some excerpts from our talk with her.[/FONT] [FONT=Trebuchet MS]Ms. Jivanjot Kaur Khalsa talks to The Spokesman:[/FONT] [FONT=Trebuchet MS]Q: Ms. Jivanjot Kaur how were you acquainted with Sikhism?[/FONT] [FONT=Trebuchet MS]A: I was born in a Christian family. I left home at the age of seventeen and visited various churches associated with every sect of Christianity. I saw that even in some of the liberal sects of Christianity there were some questions that they did not allow to be questioned. I was not satisfied. Then I came into contact with Judaism. I became a *** at the age of twenty two and continued to remain the follower of this religion for thirty years. During the last twenty five years of these thirty years I also remained a member of one Jewish temple. The Sikhs started coming to the United States in large numbers only after 1965. That is why I was acquainted with Sikhism very late. [/FONT] [FONT=Trebuchet MS]Q: How (were you acquainted)?[/FONT] [FONT=Trebuchet MS]A: The Sikhs used to attract attention because of their distinct appearance. I also saw such Sikhs who reached the US in the Sikh form and would soon be bereft of their long hair. But then there were others who would maintain their identity. Three such Sikhs lived in my neighborhood. The mother of one of these Sikhs became unconscious and went into a coma. That Sikh requested all of his friends to reach the Gurdwara and participate in the prayer service. All prayed together and the mother of that Sikh friend regained her consciousness and recovered. He had this firm belief that the collective prayer by all of us had been heard by the Almighty. Then he got the Kirtan performed at his residence. This is how I was introduced to Sikhism. [/FONT] [FONT=Trebuchet MS]Q: Did you make some more efforts to know more about Sikhism?[/FONT] [FONT=Trebuchet MS]A: Yes, I used to take interest in religion since my younger days, but there arose some questions in my mind which could neither be answered by the Christian nor by the Jewish religion and philosophy. However, when I started reading about Sikhism it seemed that Sikhism had answers to those questions. Sikhism is an all embracing religion in which there is no place for misconceptions, fallacies and rituals. Only one God is the Father of all human beings who are like a single family. I started deriving a sense of peace and equipoise from Gurbani. [/FONT] [FONT=Trebuchet MS]Q: Did your relatives, friends etc. dissuade you from embracing Sikhism?[/FONT] [FONT=Trebuchet MS]A: My daughter was annoyed the most of all. She would ask me how could I change my religion. I said, "I have not changed my religion. Even earlier I believed in things which were neither Christian nor of the Jewish religion and philosophy. When I went through the Sikh philosophy, I was greatly pleased to find my thoughts and feelings matching with it. This was exactly what I used to think about. The fact is that right from the beginning I believed in the tenets of Sikhism without having been introduced to it. After embracing Sikhism I felt that I had ultimately reached my home." At first my daughter would not understand me but after meeting many of my Sikh friends she was convinced that Sikhs were good people. [/FONT] [FONT=Trebuchet MS]Q: Now you tie your hair and also wear a small turban. Are you a follower of Yogi Bhajan?[/FONT] [FONT=Trebuchet MS]A: No, I'm a follower of the Guru alone. I do not believe in anybody except Guru and God. Yogi Bhajan has done a good thing that he has introduced Sikhism to the Americans but like many sants in Punjab he is also a sant with a separate following. Some of his followers have left him (and not Sikhism) while many remain with him. I never knew Yogi Bhajan. I worship the one God. In Christianity only Christ is worshipped and many Christians regard him as God. That is why Sikhism appeals to me very much. I do not give importance to sants. My tying of hair and wearing a turban has nothing to do with Yogi Bhajan. [/FONT] [FONT=Trebuchet MS]Q: Do you live in the United States?[/FONT] [FONT=Trebuchet MS]A: For six months I live in the US and for six months in Punjab. In a way Punjab has become a second home to me. I am suffering from a certain disease and my body cannot bear too much of cold. That is why I come to Patiala in winters. Here the climate is conducive to my health and I also get treatment [/FONT] [FONT=Trebuchet MS]for my ailments. [/FONT] [FONT=Trebuchet MS]Q: How do you feel by remaining amongst the Punjabi Sikhs?[/FONT] [FONT=Trebuchet MS]A: The Sikhs of Patiala are very good and love me a lot. Earlier I had also lived in Amritsar. I got an opportunity to live in the homes of some Sikhs. I noticed that despite being Sikhs, they believed in Hindu customs, rituals and beliefs. While living with one such family I was asked not to wash my hair on Tuesdays, Thursdays and Saturdays because by doing so their only son was likely to meet with some calamity. This superstition went against the tenets of Sikhism. Now that I live in Patiala, I am free to wash my hair on any day of the week. I also know a Sikh in the United States who has done the 'prakash' of Guru Granth Sahib at his home and has also made an alcohol bar there. I have noticed that many Sikhs do not have adequate knowledge of Sikhism. They are more under the influence of brahminical customs and fallacies. There is a need to tell them about the principles of Sikhism. [/FONT] [FONT=Trebuchet MS]Q: You must have realized by this time that Sikhs are not so enthusiastic about the necessity of propagating their religion. What is your opinion?[/FONT] [FONT=Trebuchet MS]A: The task of preaching is lax because you have not appointed good granthis in the Gurdwaras. They are often uneducated or semi-educated. Their salaries are meager. They do not study books on their religion. If you appoint properly educated and devoted granthis (who have genuine love for Sikhism) in the Gurdwaras then the task of preaching will automatically be accelerated. I have noticed in the US too that if a granthi does not know English, he cannot reach the new generation. [/FONT] [FONT=Trebuchet MS]The granthi of the Maryland Gurdwara that I attend was a 23 year old young man when he went there. He did not know English and requested me to teach him how to read and write that language. I agreed to teach him provide he taught me the Punjabi language. He has now become well versed in English but I have lagged behind in learning Punjabi. Well, after learning English the granthi of the Maryland Gurdwara can now impart good information about Sikhism to the youth and several Sikhs have been baptized. You should also appoint educated and well paid granthis in the Gurdwaras here (India). The propagation of Sikhism will automatically be speeded up.[/FONT] [FONT=Trebuchet MS]Q: What more have you felt after becoming a part of the Sikh society?[/FONT] [FONT=Trebuchet MS]A: The Sikhs quarrel amongst themselves unnecessarily and over trifles and thus waste their energy. They present their respective cases to me and ask me if I agree with them. I simply smile at them. I find their squabbles quite meaningless. The Jews also quarrel among themselves but in the event of some common calamity they are all united. The Sikhs, on the other hand, continue with their mutual strifes even in times of adversity. They should evolve some methodology by following which they can settle their disputes once for all by sitting together and abide by the decision. This would naturally augment the Panthic power. For the last few years I've been hearing the Sikhs say that the Panth is passing through a grave crisis. But during these very years I have also been watching them indulge in serious disputes over the commonplace matters and frittering away their energy. Some way has to be found out for unanimous solution to the disputes regarding matters concerning the entire Panth. [/FONT] [FONT=Trebuchet MS]Q: What, in your opinion, is the future of Sikhism?[/FONT] [FONT=Trebuchet MS]A: The future of Sikhism is very bright. It is a wholesome and animate philosophy. You only need to take it to the people. It can attract everybody. But you should not give preference to conversion. Your primary concern should be to educate them about Sikhism. I, myself, spent 7-8 years in the study of [/FONT] [FONT=Trebuchet MS]the Sikh religion before I became Amritdhari. Send good missionaries, good granthis and good Sikh literature abroad. But don't send the "bata" (vessel) containing "amrit" (nectar) till the people themselves ask for it. Good Sikh magazines, newspapers and books can influence the minds of people. Of course the oral preaching can help where the people are unlettered. All the methods of preaching should be employed. But the real propagation of Sikhism depends upon the way the Sikhs spend their lives as per the tenets of their creed. Only those Sikhs can prove to be real missionaries who lead the [/FONT] [FONT=Trebuchet MS]pure Sikh way of life. [/FONT] [FONT=Trebuchet MS]Q: Do you know something about apostasy which is on the increase amongst the Sikh youth?[/FONT] [FONT=Trebuchet MS]A: Yes, I do. But it is not limited to the Sikh youth alone. The condition of the youth in other religions is the same.[/FONT] [FONT=Trebuchet MS]Q: You mean there is not much to worry about?[/FONT] [FONT=Trebuchet MS]A: Did I say that? If we're not concerned about the youth how shall we bring them back to the Sikh fold. But one thing must be borne in mind that by laying too much emphasis on the outer form will be just like making an ordinary man wear the army uniform without giving him the training. Will he become a good soldier simply by wearing the uniform? No. First of all the army spirit has to be infused in him. Exactly like that Sikhi shall have to be instilled in the minds of the Sikh youth. They will then automatically start loving the Sikh appearance. In order to arouse the love for Sikhi we shall have to adopt, as I have already mentioned, different and appropriate methods for different kinds of situations. I believe that since the Sikh philosophy is a very strong and robust philosophy, it is bound to leave its impact if it is presented in the right manner. [/FONT] [FONT=Trebuchet MS]Q: Would you like to comment on the status of Sikh women in the present society?[/FONT] [FONT=Trebuchet MS]A: I would rather like to ask something. Have you ever seen a Sikh lady included among the panj piaras? Surely not. Yes, you can find them in the jathas in the US. Why not in Punjab? The Gurus had given the status of equality to men and women; why don't the Guru's Sikhs accord them equality? A [/FONT] [FONT=Trebuchet MS]mother bearing daughters is considered inferior to one bearing sons. Dowry is demanded from the parents of the girls. Ultrasound tests are conducted to determine the foetal gender and abortions are performed for gender selection. The woman is burnt for bringing inadequate dowry. the Sikh society has adopted all the ills of the Hindu society. How shall woman be seen as equal to a man? So long as men do not understand true Sikhism they will not allow women to attain an equal status. Sikh women are not permitted to the Darbar Sahib sewa because they are considered impure during part of their monthly cycle. How can a Sikh woman expect justice from others if the things contrary to the Sikh [/FONT] [FONT=Trebuchet MS]tenets are said in the greatest and loftiest of the Sikh holy places? [/FONT] [FONT=Trebuchet MS]Q: Would you like to serve as a granthi in a Gurdwara?[/FONT] [FONT=Trebuchet MS]A: Rather I am keen to see other women performing services as granthis.[/FONT] [FONT=Trebuchet MS]Q: Did you participate in the World Sikh Sammelan?[/FONT] [FONT=Trebuchet MS]A: Yes, I did.[/FONT] [FONT=Trebuchet MS]Q: What were your impressions?[/FONT] [FONT=Trebuchet MS]A: As a show of unity, by getting many factions of the Panth together, it was a positive step. In fact, the Sammelan did not seem to me to result in very serious thinking. In the seminars people would express their views and go on their ways. Sometimes several people would start speaking simultaneously. Nobody seemed to be interested in reaching some consensus. No profound deliberations seemed to have been undertaken to pull the Panth out of a critical situation. You cannot achieve anything by simply gathering crowds. The Panth should be clear about its targets and also about the time and the manner in which some achievements for the Panth can be made. If the Panth is really passing through a critical phase, only very serious deliberations should be made. There is a different time and occasion for spending money on mammoth conferences and processions. [/FONT] [FONT=Trebuchet MS]Q: There is a plethora of sants in [/FONT][FONT=Trebuchet MS]Punjab and their number is believed to be 357. Would you like to say something about their role in the context of the present situation?[/FONT] [FONT=Trebuchet MS]A: The sants might have played a major role in the spread of Sikhism in the past but what I'm seeing today is that Sikhi is being harmed more by santdom. Today many sants have also become partners in frittering away the wealth and energy of the Sikhs. They have their own maryada which is different from that of the Panth and every dera has got its own rahet-maryada. This tendency could prove fatal to Sikhism. These sants have also invented different methods of administering amrit and it is not the Gurus' Sikhi but their own Sikhi which is being preached in their deras. The innocent Sikhs become their devotees and gradually move away from Sikhi. Some of them even start equating these sants with the Guru. A great effort is required in order to convert 'sant-sewa' into Panth-sewa'. [/FONT] [FONT=Trebuchet MS]Q: You were saying a while ago that the Sikhs should find a way out to settle their disputes. How do the Jews resolve their disputes?[/FONT] [FONT=Trebuchet MS]A: The Jews ask for summoning the 'bait din' i.e. 'the house of justice' or a meeting where the learned rabbis hear both the parties and give their judgment. These rabbis are known for their impartiality and profound knowledge of the Jewish laws and are totally disinterested in the dispute of the parties. They pronounce judgment only on the basis of the Jewish law and traditions. Both the parties give a pledge in advance that they would abide by the decision given by the bait-din. The Christians also have some such arrangements for the settlement of disputes. The Sikh have yet to evolve an arrangement and have to accord recognition to it. The arrangements made so far have not helped much in resolving disputes. [/FONT] [FONT=Trebuchet MS]Q: At present Christianity and Islam have spread far and wide and a race (seems) to be going between them to surpass each other. What type of missionaries do these religions have?[/FONT] [FONT=Trebuchet MS]A: Don't try to prepare the missionaries of Sikhism by looking at them. Both these religions preach that only they possess the truth and those not reposing faith in their creed shall suffer eternal damnation. Nothing of this sort has been claimed in Sikhism. We have to think differently in order to prepare the missionaries. The Sikh missionaries are needed not for others but for acquainting Sikhs with Sikhism. The suggestion given in the October issue of the Spokesman that the Singh Sahibaan should divide the 12,000 villages among themselves and should reach the people by taking groups of wise men and women with them, seems to me to be more appropriate. You first make the Sikhs firm in their faith. Increase their knowledge about Sikhism. By giving up the idea of converting others to Sikhism, simply let the message of Sikhi reach them. Those who are not satisfied with their religious [/FONT] [FONT=Trebuchet MS]beliefs, like me, shall come running to Sikhism because it has something which can give satisfaction to all those who cannot find it elsewhere. If more Sikhs understand the objectives of Sikhism, many evils including the santdom shall be removed. Only the Sikhs who understand Sikhism can attract the non-Sikhs. I have seen that you have often written in the Spokesman that many Sikhs in the villages of Punjab don't know anything about Sikhism and they do not even know the names of the ten Gurus. It is they who need awareness about Sikhi. As I have already said, the best missionary of Sikhism is the Sikh who leads a Sikh way of life. I was also attracted towards Sikhism by observing some such [/FONT] [FONT=Trebuchet MS]Sikhs. [/FONT] [FONT=Trebuchet MS]Q: Any method to preach Sikhism?[/FONT] [FONT=Trebuchet MS]A: Let the Dalits be shown affection as was done by the Guru. They will embrace Sikhism. The Sikhi can offer them a better life but your behavior towards them should be like a good friend. Having been born and raised in a non-Sikh and non-Indian milieu, I may not understand the entire thing completely. You can think better according to your circumstances.[/FONT] (For more testimonies: [url=http://www.searchsikhism.com/stories.html]Search Sikhism Home Page - Sikh Testimonies - Sikh Stories[/url]) [/QUOTE]
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