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Message: <blockquote data-quote="Dr. D. P. Singh" data-source="post: 226805" data-attributes="member: 2479">Faith in Action: KBS Sidhu’s Life of Seva, Leadership, and Sikh Values Interviewed by Dr. Devinder Pal SinghS. Karan Bir Singh Sidhu, a distinguished former Indian Administrative Service (IAS) officer of the 1984 Punjab cadre, stands out not only for his outstanding service record but also for his deep and evolving engagement with Sikhism. Over nearly four decades of public service, Sidhu’s professional life mirrored the Sikh ideals of seva (selfless service), nimrata (humility), and tyag (renunciation), while his intellectual and spiritual pursuits increasingly drew from the rich teachings of the Sikh faith. His biography is a testament to how personal belief can be a guiding force in public life, and how Sikh values continue to shape contemporary leadership and governance.[ATTACH=full]23449[/ATTACH] Born with an analytical mind, Sidhu pursued Electronics and Telecommunication Engineering from Thapar Institute of Engineering and Technology, Patiala, where he graduated with a Gold Medal. His academic brilliance was further demonstrated when he secured an All-India Rank of #2 in the Civil Services Examination in 1983 on his first attempt. Joining the IAS in 1984, Sidhu embarked on a remarkable journey of public service that would take him to the highest echelons of administrative authority, both in the Government of Punjab and the Government of India.Sidhu’s spiritual consciousness began to resonate more profoundly during his administrative postings in Punjab, particularly in Amritsar, a city that embodies the sacred geography of Sikhism. As Deputy Commissioner of Amritsar during the volatile years of the early 1990s, Sidhu not only handled civil crises with exceptional calm and strategic foresight, such as the successful resolution of two hijackings in 1993, but also revived the Golden Temple Beautification Project. This initiative, known as the “Galliara Project,” was significant not only in civic terms but also in its symbolic attempt to honour and preserve the sanctity of the Sikh faith’s most revered shrine, Sri Harmandir Sahib.Sidhu’s career spanned a diverse array of roles, including Financial Commissioner (Revenue) and Principal Secretary (Finance), as well as Special Chief Secretary (Social Security, Women, and Child Development), where he led Punjab to national recognition under the “Beti Bachao, Beti Padhao” program. His consistent focus on inclusivity and social justice bore a strong ethical resemblance to Guru Nanak’s vision of a society rooted in equality and compassion. Similarly, his work in the Ministry of Tribal Affairs and the Ministry of Urban Development at the central level reflected Sikh principles of sarbat da bhala (the welfare of all).Beyond his official duties, Sidhu’s affinity for Sikh philosophy and scripture began to blossom in more visible ways after his superannuation in July 2021. In his writings, lectures, and social media engagements, he frequently draws on Sikh teachings to explore themes such as leadership, ethical governance, and moral courage. His popular video content on platforms like YouTube covers such issues as life lessons from Gurbani, showcasing how Sikh spiritual wisdom can inform everyday decision-making and interpersonal relationships. This confluence of administrative experience and spiritual introspection has enabled him to present Sikh thought not merely as a religious system but as a universal philosophy applicable to modern challenges.His deepening interest in Sikhism is also reflected in his prolific writing. Through his newsletter “The KBS Chronicle” on Substack, where he has penned over a thousand articles, Sidhu blends reflections on current events with insights drawn from Sikh history, Gurbani, and personal encounters with the faith. His approach is neither dogmatic nor didactic, but rather dialogic, inviting readers to engage with the core messages of Sikhism, such as Naam Japna (meditation on the Divine Name), Kirat Karni (honest living), and Vand Chakna (sharing with others). This consistent endeavour to relate spirituality with civic consciousness illustrates his belief that Sikh ideals must be lived, not merely revered.One of Sidhu’s most enduring contributions to public discourse remains his seminal work, “Sub-Divisional Magistrate: A Multi-functional Authority”, published by the Government of India in 1989. Although administrative in its framing, the book continues to inspire new IAS officers and reflects a worldview shaped by responsibility, ethical clarity, and a service-oriented mindset, principles that echo the Sikh code of conduct. The treatise is not just about bureaucracy but about the morality of power, an issue deeply examined in Sikh political history, from Guru Hargobind to Guru Gobind Singh.Even in retirement, KBS Sidhu remains a torchbearer of enlightened service. He dedicates his time to mentoring young civil service aspirants and budding entrepreneurs, embodying the Sikh principle of Guru Seva, which involves serving others in the pursuit of wisdom. In doing so, he transforms mentorship into a form of modern-day sangat (spiritual fellowship), where ideas and ideals are shared in the spirit of collective upliftment.In a nutshell, S. Karan Bir Singh Sidhu’s life is not merely a chronicle of administrative distinction but also a narrative of spiritual growth. Rooted in Sikh ideals and continually seeking to align his professional and personal life with the teachings of the Gurus, he exemplifies the modern Sikh public intellectual, deeply grounded, ever reflective, and always in the service of truth and justice. In recognition of his exceptional contributions to the Civil Services and his deep engagement with Sikh philosophy and practice, his insights on various dimensions of these fields are presented here for the benefit of readers and scholars alike.I. Sikh Wisdom and Civil Service EthicsDr. Singh: You joined the Indian Administrative Service in 1984, a year marked by immense trauma for the Sikh community. How did your Sikh upbringing and the teachings of Guru Nanak guide your moral compass and sense of duty during this politically sensitive phase of Indian history?S. Sidhu: The year 1984 was a deeply painful one for the Sikh community. The results of the Civil Services Examination were declared in the last week of May, and within days, Punjab was plunged into crisis. Operation Blue Star in early June was not only traumatic, it marked a rupture in the Sikh psyche and extreme stress in the community’s engagement with the Indian State. A curfew was clamped across Punjab. For those of us who had cleared the exam, particularly Sikh candidates from Punjab, the prospect of joining the Mussoorie Academy that August was clouded with uncertainty.Rigorous police verifications were initiated, aimed at "weeding out anti-national elements." However, despite this tense climate, I joined the Lal Bahadur Shastri National Academy of Administration in Mussoorie on August 21, 1984. The campus, idyllic and insulated, felt like a fragile bubble floating above the searing cauldron that was Punjab.Then came 31st October 1984. I was with my training group in the heart of Kanpur, en route to a rural field visit to the Bundelkhand region of Uttar Pradesh, when news broke of Prime Minister Indira Gandhi’s assassination. What followed was carnage against innocent Sikhs in major cities. How we survived that volatile moment, unscathed in the middle of a mob-susceptible city of Kanpur, is a story for another day. But suffice it to say: it was only by anchoring myself in unflinching faith in Akal Purakh, and by keeping my focus on Seva, the ideal of service embedded in the ethos of the IAS, that I was able to stay committed to my path. In those days of fire and doubt, it was the victory over fear and despair within myself that enabled me to keep walking the path of public service. Dr. Singh: Having served in Punjab’s most sensitive districts, including Amritsar, Ferozepur, and Gurdaspur, how did principles like Sarbat da Bhala (welfare of all) and Nirbhau-Nirvair (fearlessness and absence of enmity) shape your approach to governance and conflict resolution?S. Sidhu: My tenure in Amritsar during the most difficult years of Punjab’s insurgency was marked by immense moral complexity and administrative challenge. I served as Additional Deputy Commissioner (ADM), Batala, in 1989, where I was in charge of the Police District as District Magistrate. I then served as ADM Amritsar from 1990 to 1992, and later as Deputy Commissioner/District Magistrate, Amritsar, from 1992 to 1996. This was the peak of a proxy war unleashed from across the border. The civil administration was expected, at least in theory, to retain a supervisory role over police functioning, but this balance was often tested. One had to walk a tightrope: on the one hand, resisting the temptation to give the police unchecked powers, and on the other, not appearing sympathetic to extremist elements.  It was in these moments that Sikh principles, such as Nirbhau (fearlessness), Nirvair (absence of enmity), and Sarbat da Bhala (the welfare of all), provided a moral and ethical foundation. These values became my inner compass, urging me to uphold justice, protect the innocent, and ensure fairness without succumbing to fear or partisanship. I consciously leaned on the Guru’s teaching of standing with the downtrodden, resisting both the coercion of the state and the terror of the gun. My duty as a District Magistrate was clear: to protect life and liberty with firmness, fairness, and faith. In the haze of conflict, it was this commitment to Sach Aachaar (righteous conduct) that allowed me to serve with dignity and without compromise.Dr. Singh: The Sikh concept of Miri-Piri envisions a harmony between spiritual integrity and temporal responsibility. In your 37-year career spanning various roles, including Additional Chief Secretary (Home) and Principal Secretary (Finance), how did this duality influence your leadership style and policy decisions?S. Sidhu: In my humble view, the Sikh doctrine of Miri and Piri does not represent a duality to be reconciled, it embodies a complementary unity. Guru Hargobind Sahib's vision of combining temporal authority (Miri) with spiritual sovereignty (Piri) was not to create tension between the two, but to assert that worldly power must be rooted in moral discipline and divine consciousness. Throughout my administrative career, whether as Principal Secretary (Finance) or later as Additional Chief Secretary (Home), I never perceived a contradiction between my official duties and my Sikh values. The guiding principle was always to use the authority conferred by the State to serve the citizen, particularly the poor and the marginalized, and to ensure justice through lawful means. To my mind, civil service is not meant to be a passive executor of orders or a tool in the hands of the powerful. It is intended to be an instrument of equity, wielding State power to uphold dignity, the rule of law, and the rights of the weakest. This is precisely the essence of Miri-Piri, righteous governance anchored in spiritual ethics. Such was the spirit I aspired to uphold: authority that rests not in coercion, but in naitik bal (the moral strength) that Sikh teachings so abundantly provide.Dr. Singh: Throughout your tenure, whether reviving the Golden Temple Beautification Project or resolving hijacking crises, did Sikh ideals of service (seva) and courage (himmat) ever consciously influence your actions under pressure?S. Sidhu: I have always regarded my long tenure in Amritsar, nearly six and a half years cumulatively, both as Additional Deputy Commissioner and later Deputy Commissioner, as nothing short of a blessing from Guru Ram Das Ji. To serve in Guru ki Nagri was, for me, a sacred opportunity to perform Seva in the truest sense.In moments of grave crisis, such as the 1993 hijacking incident, it was this spiritual grounding that gave me the courage. At the time, my wife was in the advanced stage of pregnancy with our second son, who was born on July 1, 1993. Yet, her unwavering support and our shared faith in the blessings of Guru Ram Das Ji allowed me to discharge my duties without fear, grounded in the belief that we were walking the path of righteousness.As for the Golden Temple Beautification Project, it had long been neglected. Dust swirled around the periphery, and what was initially conceived as a security buffer seemed at odds with the sanctity of the space. As a humble Sikh, I saw an opportunity: to reimagine that belt as a secondary Parikarma. This sacred circumambulatory path would enhance the spiritual and aesthetic aura of Sri Harmandir Sahib.The project was fraught with political sensitivities and even threats from terrorist elements, but by Guru’s grace, the first phase was executed with quiet determination. My humble contribution was also mentioned in the latest edition of Khushwant Singh’s History of the Sikhs. What began then has, over time, become part of the now-iconic surroundings of the Darbar Sahib complex.Dr. Singh: As the Director, State Transport, during the 1999 Khalsa Tercentenary Celebrations, how did you blend administrative planning with the spiritual significance of the event to uphold the essence of the Khalsa tradition?S. Sidhu: During the 1999 Khalsa Tercentenary Celebrations, in my capacity as Director, State Transport, I had the privilege of playing a critical role in coordinating the vast transportation network needed to manage the sea of humanity that poured into Sri Anandpur Sahib for the historic event.Ensuring the safe and smooth movement of lakhs of pilgrims over a sustained period was no small task. But it was, for me, an act of logistical Seva, an offering to the Guru and the Khalsa Panth during a time of great collective spiritual reflection.More than a decade later, in 2011, while serving as Principal Secretary (Finance), I was also entrusted with the additional charge of Principal Secretary, Cultural Affairs, and was made overall in-charge of completing the long-delayed Khalsa Heritage Memorial Complex at Sri Anandpur Sahib. The project had been in limbo, and with state elections due in early 2012, there was immense pressure and little time.However, with the Guru’s grace and the unstinting efforts of a dedicated junior IAS colleague and the team, we were able to prepare the complex for inauguration on Guru Nanak Dev Ji’s Gurpurab in November 2011. To witness that sacred space, an architectural and spiritual tribute to the legacy of the Khalsa, finally open its doors to the Sikh world was among the most fulfilling and blessed experiences of my career.ਸੇਵਾ ਕਰਤ ਹੋਇ ਨਿਹਕਾਮੀ ॥ ਤਿਸ ਕਉ ਹੋਤ ਪਰਾਪਤਿ ਸੁਆਮੀ ॥ Sevā karat ho-e nihkāmī, tis kau hot parāpat suāmī. One who performs selfless service, without desire for reward, attains the Lord. (SGGS, p. 286)Indeed, both these moments were not administrative assignments, but sacred opportunities to serve the Guru and the Panth.II. Personal Formation, Faith and MotivationDr. Singh: As someone raised in a devout Sikh household and later trained at institutions like the Harvard Kennedy School and the University of Manchester, how have you navigated the intersection of faith-based wisdom and modern global governance models in your public life?S. Sidhu: Being raised in a devout yet broad-minded Sikh household, I was fortunate to experience a harmonious balance between spiritual discipline and secular openness. This nurturing environment laid the ethical foundation for my public life. Later, formal training at institutions such as the Harvard Kennedy School and the University of Manchester equipped me with analytical tools, policy frameworks, and exposure to global governance models.However, while such institutions offered technical knowledge, my moral compass, anchored in Sikh teachings, remained my true guide. The spirit of Seva (selfless service), Garib da Rakha (protector of the poor), and standing for Sach (truth) are lessons deeply embedded in Sikh tradition. These values gave depth and direction to everything I absorbed in the world of modern public administration.Rather than seeing the spiritual and the institutional as separate, I have always sought to intertwine them. Sikh philosophy taught me that governance is not merely about efficient delivery, but about compassion, dignity, and justice for the downtrodden. Thus, modern management paradigms were transformed into instruments of ethical service, inspired by the Gurbani ideal of fearless and impartial duty. In this spirit, the institutions trained my mind, but it was Gurbani that shaped my conscience.Dr. Singh: What role did Sikh values such as Naam (meditative remembrance), Daan (sharing with others) and Isnaan (physical and mental cleansing) play in motivating your consistent academic excellence, including securing All-India Rank 2 in the Civil Services Exam on your first attempt?S. Sidhu: My father served in the Punjab Civil Service (PCS) and had always dreamed of seeing me in the Indian Administrative Service. Tragically, he passed away in January 1972, when I was just 10 years old. That loss left a deep imprint on me. While I formally trained as an Electronics and Telecommunication Engineer, completing my studies at Thapar Engineering College, Patiala, the silent dream of fulfilling my father’s aspiration never faded.It was my mother’s quiet strength and encouragement that gave me the final push. She urged me to attempt the Civil Services Examination once. I did so immediately after my final year and while teaching at my alma mater.The Sikh values of focus, perseverance, and Tapasya, epitomized by the 26 years of deep meditation by Guru Tegh Bahadur Sahib Ji at Baba Bakala, served as a guiding force. That silent, unwavering resolve, rooted in Naam Simran and faith in divine will, became my inner source of strength.By Waheguru’s grace, I was able to clear the Civil Services Examination at the age of 22, securing All India Rank 2 in my very first attempt. It was not merely the result of academic discipline or analytical training; it was the realization of my father’s dream, carried on the shoulders of my mother’s courage and the blessings of Akal Purakh. It was an outcome born of devotion, discipline, and grace, as well as the blessings of my parents.Dr. Singh: While working on grassroots welfare projects like Beti Bachao, Beti Padhao in Punjab, did you draw upon the egalitarian teachings of the Gurus, particularly around gender equality and the dignity of women, as part of your vision?S. Sidhu: When I was transferred from the coveted post of Financial Commissioner (Revenue) to that of Special Chief Secretary in charge of Social Security, Women and Child Welfare in September 2018, many observers read it as a form of cold-shouldering by the political executive. But I chose to perceive it differently. For me, it was a divinely ordained opportunity, a chance to serve Punjab’s women and girl children, whose status had long been mired in disturbing statistics and social neglect.Punjab had historically fared poorly on gender indices. But with the committed cooperation of young, dynamic junior officers and a responsive field administration, we launched a series of intensive campaigns under the Beti Bachao, Beti Padhao framework. Within a year, our performance, measured across key indicators and evaluated independently, showed remarkable improvement. This led to Punjab receiving a national award from the President of India, marking the first time the state had received such an honour in this domain.At its core, this effort was not merely administrative; it was spiritual Seva inspired by the egalitarian teachings of the Gurus, especially Guru Nanak Dev Ji, who enshrined the dignity of womanhood in the most elevated terms:ਸੋ ਕਿਉ ਮੰਦਾ ਆਖੀਐ ਜਿਤੁ ਜੰਮਹਿ ਰਾਜਾਨ ॥So kīu manda ākhīai jit jammeh rājān. Why call her bad, from whom kings are born? (SGGS, p. 473)Guided by such values, we approached the issue not merely as a developmental challenge but as a moral and spiritual imperative.III. Thought Leadership, Writing, and MentorshipDr. Singh: In over 1,000 articles published in The KBS Chronicle, you explore themes such as spirituality, leadership, and bureaucracy. How does Sikh wisdom, especially the writings of Guru Granth Sahib, shape the intellectual and moral lens of your newsletter?S. Sidhu: The articles I write in The KBS Chronicle span a broad spectrum of themes, from technology and governance to constitutional interpretation, and occasionally, reflections on Sikh history and select verses from Sri Guru Granth Sahib Ji. While I do not claim to be a trained Sikh scholar, I do engage with these subjects as a seeker, drawing upon my lived experiences and cultural memory.That said, consciously or unconsciously, and more by instinct than by design, the values imbibed from Sikh teachings, those of justice, equity, brotherhood, and dignity for the marginalized, tend to surface in the tone, emphasis, and ethical framing of many of my writings. I do not make a deliberate effort to embed religious commentary or insert scriptural references into every piece, but when viewed as a whole, the underlying spiritual fabric becomes evident.In this sense, the Gurbani-rooted values of Sarbat da Bhala (welfare of all) and Nirbhau-Nirvair (fearlessness and absence of malice) gently permeate the narrative architecture of the Chronicle. The KBS Chronicle, in that sense, is an ongoing dialogue between personal reflection and public ethics, with Sikh values quietly illuminating the path.Dr. Singh: Your YouTube lectures and Substack posts often integrate teachings from Sikh and Indian scriptures. How do you interpret these teachings as practical tools for civil servants, especially in navigating ethical dilemmas and leadership challenges?S. Sidhu: When I engage with young civil service aspirants, deliver lectures, whether in YouTube sessions or before live audiences, or write on leadership and governance, my goal is always to anchor abstract ideas in practical, lived experience. I deliberately avoid a purely theoretical or academic tone, which often dominates the frameworks taught in conventional business and policy schools.Instead, I present my audiences with real-world dilemmas, case studies, and institutional challenges that they are likely to encounter in the field. The consistent feedback has been that this approach resonates with their immediate ecosystem, whether it is civil administration, business, or policymaking, making the ideas not only accessible but also actionable.At no point do I attempt to appear professorial or didactic; nor is my objective to preach Sikhism in a religious sense. However, the underlying ethos of Sikh values, fearless Seva, Nirbhau, Nirvair, justice over convenience, and the imperative to do what is right rather than what is easy, runs through my presentations.I aim to offer a conceptual and moral compass, enabling each individual to make their own decisions in the face of ethical ambiguity. That compass, for me, is unquestionably influenced by the teachings of the Gurus, even if expressed in secular language.ਕਰਮੀ ਕਰਮੀ ਹੋਇ ਵੀਚਾਰੁ ॥ ਸਚਾ ਆਪਿ ਸਚਾ ਦਰਬਾਰੁ ॥Karmī karmī hoi vīchār. Sachā āp sachā darbār.Each action is judged according to its own merit; the True Lord alone presides over the Court of Truth. (SGGS, p. 7)Ultimately, I seek to equip minds with frameworks, but more importantly, awaken the conscience, so that tomorrow’s leaders are guided not just by efficiency, but by integrity and spiritual strength.Dr. Singh: As someone who mentors young civil service aspirants, how do you advise them to retain their Sikh identity, values, and discipline in a system that often prioritizes pragmatism over principle?S. Sidhu: The values enshrined in Sikhism are in complete consonance with the constitutional morality that underpins the Indian Republic. The emphasis on protecting the rights of Scheduled Castes, Scheduled Tribes, and minorities, including linguistic and religious minorities under Articles 29 to 30, mirrors the Sikh doctrine of standing with the marginalized and oppressed.Far from being in contradiction, Sikh spiritual values reinforce the moral foundations of the Constitution. The ethos of Sarbat da Bhala (welfare of all), the commitment to social equity, and the insistence on fearless advocacy for the voiceless are deeply aligned with the vision of justice embedded in our democratic framework.What Sikhism adds to this constitutional ethic is a grounding in action. The Sikh tradition discourages armchair idealism. Instead, it demands that we engage with the real theatre of conflict, bringing ethical clarity to complex administrative challenges. In my own experience, it has often meant confronting entrenched vested interests, who attempt to divert schemes or benefits meant for the poor and dispossessed. Taking the bull by the horns, as the idiom goes, becomes a sacred duty when viewed through this combined constitutional and spiritual lens. To be a civil servant informed by Sikh values is to stand as a custodian of that wealth, ensuring justice is not only promised on paper, but delivered in spirit and action.IV. Sikhism, Social Justice and GovernanceDr. Singh: In your time as Financial Commissioner (Revenue) and as Additional Secretary in the Ministry of Tribal Affairs, did you encounter moments where Sikh doctrines of justice and compassion influenced your stance on land rights, tribal welfare, or resource distribution?S. Sidhu: At first glance, the roles of Financial Commissioner (Revenue) in Punjab and Additional Secretary in the Ministry of Tribal Affairs, Government of India, appeared to operate in very different legal and administrative ecospheres.As Financial Commissioner, Revenue, in Punjab, I primarily worked under the framework of the Punjab Land Revenue Act, 1887, a British-era statute that defined ownership rights, titles, and state entitlements in agricultural land, with a strong emphasis on revenue collection and land record management.In contrast, my tenure in the Ministry of Tribal Affairs brought me into the deeply layered world of tribal and forest rights, where one had to balance traditional community entitlements with emerging individual legal claims, often under the Forest Rights Act. This space was frequently marked by conflict, between local communities and state agencies, between conservation concerns and claims to habitation, and even between different classes of forest dwellers.In navigating both these domains, I was deeply influenced by the Sikh doctrine of justice, compassion, and non-possessiveness. The Sikh worldview teaches us that the earth and its resources are not possessions, but a sacred trust, to be held in stewardship for the collective good, not exploited for narrow private gain.This moral compass helped me strive for equity over mere legality, ensuring that decisions, while compliant with law, were also compassionate, inclusive, and sustainable. My approach was guided by the principle that resources ultimately belong to the Creator and the community, and we are merely trustees, bound to distribute and manage them justly, without illegally alienating the rights of any individual.ਪਵਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤਾ ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ ॥ ਦਿਵਸੁ ਰਾਤਿ ਦੁਇ ਦਾਈ ਦਾਇਆ ਖੇਲੈ ਸਗਲ ਜਗਤੁ ॥ Pavan guru pāṇī pitā, mātā dharat mahat. Divas rāt dui dāī dāiā, khelai sagal jagat.Air is the Guru, water the father, and earth the great mother. Day and night are the caretakers, and all beings play their roles in this divine theatre. (SGGS, p. 8)Thus, both in the plains of Punjab and in the forests of Central India, my effort was to infuse law with compassion and governance with Gurmat-inspired equity.Dr. Singh: The Sikh philosophy of seva demands humility and service to the most vulnerable. How did you incorporate this ethic into your administrative strategy while leading departments like Social Security, Women and Child Development, and Rural Development?S. Sidhu: The entire charter of duties in the Department of Social Security, Women and Child Welfare is, in essence, an exercise in Seva. The programmes, whether aimed at the differently abled, destitute women, or young children in Anganwadis, are focused on reaching out to the most vulnerable sections of society and ensuring they receive supplementary nutrition, preschool education, and maternal care that often lies beyond the formal reach of the health infrastructure.The Anganwadi centres at the village level serve as beacons of grassroots equity, extending welfare support to expectant and lactating mothers, children, and caregivers in ways that reflect compassionate governance.On the other hand, my experience in Rural Development brought me face-to-face with questions of resource justice and democratic accountability. The management of village common lands (Shamilat), legally owned by the community but administered by the Gram Panchayats, was often skewed by Sarpanch-led hegemony. In many cases, efforts were made to convert community land into private property through questionable legal orders, including attempts at partitioning.We took these on tooth and nail, challenging such misappropriations and reasserting the principle that Shamilat land exists in trusteeship for the welfare of the entire community, not for personal gain. Here again, it was the Sikh ethic of Seva and justice that underpinned our administrative resolve.In both welfare delivery and rural land management, my focus was to ensure that state authority functioned as a servant of the people, upholding Gurbani’s call for honest living and equitable sharing.Dr. Singh: In your opinion, how can Sikh bureaucrats reconcile institutional limitations with the faith’s call for fearless advocacy and moral clarity, especially in times of social unrest or political coercion?S. Sidhu: As a practicing Sikh, I have never encountered any institutional constraints in my personal or professional experience. If there are shackles, they lie not in external systems but in our own mindsets. On the contrary, across the country, whether in the Central Government or any State Cadre, turbaned Sikh civil servants are often held in high regard for their perceived integrity, discipline, and fearlessness.Far from conflicting with the demands of public service, Sikh values offer a moral compass that reinforces the spirit of the Constitution. The ideals of Seva (selfless service), Nirbhau (fearlessness), Sach (truth), and Garib da Rakha (protector of the weak) align seamlessly with the directive principles and fundamental rights enshrined in our democratic framework.These values strengthen the civil servant’s resolve to uphold the rule of law in favour of the poor and downtrodden, rather than becoming a passive instrument in the hands of vested interests or the politically powerful.ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥Man tūñ jot sarūp hai āpṇā mūl pachhāṇ. O mind, you are the embodiment of Divine Light; recognize your origin. (SGGS, p. 441)It is this recognition of one’s divine essence, nurtured by Sikh teachings, that enables one to serve with courage, compassion, and moral clarity, even in the face of institutional pressure.V. Diaspora, Civic Culture and Sikh IdentityDr. Singh: Having worked on both national and international platforms and interacted with the Sikh diaspora, what are your reflections on how diasporic Sikhs balance civic participation abroad with their spiritual heritage, and what can Indian governance learn from this dual identity?S. Sidhu: The Sikh diaspora, much like the wider Punjabi and Indian diaspora, remains deeply proud of its identity. In fact, if I may say so, many Sikhs living abroad often preserve and practise Sikh values with even greater intensity than some within India.Across countries and continents, Sikhs, though a microscopic minority in numerical terms, have emerged as visible and respected participants in civic life through Langar Seva, disaster relief, and interfaith engagement. These actions transcend nationality; they are rooted in the timeless principles of Sikhi, not in the passport one carries.In this regard, we could learn much from the Jewish community, whose commitment to heritage, values, and collective resilience remains independent of citizenship or political geography. Sikh values are similarly universal and portable; they travel with the soul, not the state.Governance models in Punjab and India could take a cue from the Sikh diaspora’s emphasis on community-led service over personal prestige or factionalism. Too often, our energy is dissipated in petty rivalries and ego clashes. In contrast, if that same energy were redirected toward resolving community challenges, building institutions, and fostering economic growth, Punjab could become not only a better place to live but also an attractive destination for investment, business, and raising future generations. The diaspora’s collective Seva offers a glowing example of that redemptive path.Dr. Singh: You’ve written on cross-cultural currents and public ethics. Do you see Sikh ethics offering a viable alternative framework to contemporary Western liberal bureaucratic paradigms, particularly in terms of community well-being and collective responsibility?S. Sidhu: Each religious and philosophical framework, whether Eastern or Western, has its own historical context, relative strengths, and evolving interpretations. I would not go so far as to claim that Sikh ethics offer an "alternative" system of governance to Western liberal democracies, such as those in the United States, Canada, the UK, or Europe. However, I do believe that Sikh values can serve as a powerful supplementary lens, particularly in addressing the moral fatigue and social fragmentation that are increasingly evident in liberal societies.In a world struggling with divisions based on race, gender, class, and identity politics, the unifying voice of the Gurus offers a vision of human oneness, dignity, and justice that transcends these fractures. The Sikh worldview does not reduce individuals to their labels but sees the Divine Light in all. This spiritual and ethical orientation can infuse modern governance paradigms with compassion, resilience, and collective responsibility.Rather than imposing Sikh values on any system, we may present them as a beacon, a set of enduring principles that modern democracies could draw upon to recalibrate their frameworks toward greater harmony and moral clarity.ਮਾਨਸ ਕੀ ਜਾਤਿ ਸਭ ਏਕੈ ਪਹਿਚਾਨਬੋ ॥Mānas kī jāat sabhai ekai pahichānbo.Recognize all of humankind as one race. (Guru Gobind Singh Ji, Akal Ustat)This foundational idea of spiritual equality and universal brotherhood offers a distinctive Sikh contribution to global governance thought, one that does not seek domination but rather dialogue and shared upliftment.Dr. Singh: How do you view the evolving role of the Sikh community in shaping public discourse on governance, both within Punjab and in the global diaspora, particularly through think tanks, activism, or faith-based policy engagement?S. Sidhu: The Sikh community, whether in Punjab, across India, or globally, must not shy away from participating meaningfully in public discourse, including the political, civic, and policy domains. Engagement need not mean confrontation. The goal is not to revive old wounds or inflame divisions, but to contribute constructively to national and community development.A healthy, values-driven discourse is needed, one in which Sikh principles of justice, service, and dignity are not only articulated within the community but are also reflected in broader public policies, whether at the municipal, state, or national level.The Sikh diaspora, particularly in countries such as Canada, the UK, and the US, is already leading by example, engaging respectfully and assertively with public institutions while upholding core Sikh values. Back home, there is a need for Sikhs in India to look beyond Punjab and participate actively in national political life, across party lines, guided not by narrow interests but by the broader ethos of Sarbat da Bhala.Our political engagement should be rooted in the wisdom of the Guru:ਪੰਚ ਪਰਵਾਣ ਪੰਚ ਪਰਧਾਨੁ ॥ ਪੰਚੇ ਪਾਵਹਿ ਦਰਗਹਿ ਮਾਨੁ ॥Pañch parvāṇ pañch pardhān. Pañche pāveh dargeh mān.The spiritually wise are approved; they become leaders. Such individuals are honoured in the Divine Court. (SGGS, p. 3)Let our discourse be principled, our engagement constructive, and our presence national, so that Sikh values uplift not just Sikh aspirations, but also the moral tone of India’s public life.VI. Legacy, Reflection and Continued ServiceDr. Singh: In mentoring younger generations post-retirement, including entrepreneurs and public aspirants, how do you transmit Sikh teachings as a form of conscious leadership that extends beyond mere efficiency or compliance?S. Sidhu: Sikh moral values offer an ethical framework that transcends statutory compliance. There are often moments in public life where a decision may appear legally sound, but an inner voice of conscience signals discomfort. These moments frequently involve conflicts of interest, subtle, uncrystallized in Indian administrative law, yet ethically problematic.It is in such grey areas that Sikh teachings become a guiding force. The principle of prioritizing the community over the self and engaging in selfless seva (service) without attachment to position or power becomes vital for any leader aspiring to serve with integrity.A leader guided by Sikh values does not merely follow the rulebook; instead, he or she envisions the long-term well-being of the people he or she serves. Decisions are thus taken not for personal preservation, but for the larger good. This spirit of sacrifice over self-preservation, rooted in the legacy of the Gurus and the Shaheeds, becomes the touchstone of what I call conscious leadership. Such leadership is not defined by titles or tenure, but by the moral imprint it leaves behind, in institutions, in lives, and the conscience of society.Dr. Singh: In your long and distinguished career, from overseeing revenue to supervising hijack negotiations to shaping national housing policy, which episode would you say most exemplifies Guru Nanak’s teaching of living truthfully while serving humanity?S. Sidhu: This is an exceedingly difficult question, as many moments come to mind, each carrying its own ethical complexity. However, one episode that stands out is from the year 2000, during my tenure as Chief Administrator of PUDA (Punjab Urban Planning and Development Authority).At that time, we were acquiring five new sectors in Mohali, Sectors 76 to 81, each roughly 250 acres in size. Interspersed within these tracts were large landholdings belonging to the Radha Soami Satsang Beas, who mounted significant political pressure to halt the acquisition, thereby threatening the entire urban expansion of Mohali.Rather than allow the confrontation to escalate, I chose a path of engagement and principled negotiation. I personally interacted with the Satsang leadership, as well as with the Advocate General of Punjab and the then Chief Minister, S. Parkash Singh Badal. Together, we arrived at a pragmatic yet equitable solution, wherein the Radha Soami land was consolidated and reallotted, with due planning deductions, in a contiguous zone. This allowed us to proceed with the larger acquisition, which was critical for affordable housing and public institutional infrastructure.Today, those sectors stand as some of Mohali’s most successful developments, hosting not only vibrant residential zones but also premier institutions such as the Indian School of Business (ISB) and the Indian Institute of Science Education and Research (IISER).It was a moment when Guru Nanak’s teachings on truthful living and community-oriented justice deeply guided my actions. Ultimately, it was not about confrontation but courageous, values-based compromise, serving both the public interest and institutional integrity without yielding to undue pressure. Dr. Singh: If you were to encapsulate your journey in public service through a Sikh lens, what would be the title of your autobiography, and which Shabad or verse would best summarize your legacy?S. Sidhu: Many well-meaning colleagues and friends have urged me to write my memoirs or autobiography, but I have always believed that true legacy lies not in self-narration, but in the thoughts, values, and quiet impact we leave behind in the lives of those we served, without expectation, without publicity, and return.I often reflect upon the humility of Guru Gobind Singh Ji, who, even after recompiling the Sri Guru Granth Sahib Ji at Damdama Sahib, chose not to include a single verse of his own in the sacred scripture. That divine act is the ultimate lesson in ego-free service.In public life, as in spiritual life, we must do our duty and walk away without fanfare, resisting the modern urge to become our own PR agents or to magnify our actions a thousand-fold for posterity. Let others judge. Let history decide. Let truth speak in silence.If I were ever to write a memoir, I would perhaps entitle it: "Autobiography of an Unknown Sikh Civil Servant". For me, service is the story, and the people are the authors.Dr. Singh: Thank you, S. Karan Bir Singh Sidhu, for sparing your time to share your incisive views on governance, Sikh philosophy, and practice.</blockquote>

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