Memories fade with time, but the pages of Sikh history become more dramatic, The Sikh gurus were spiritual lenders of course, as founders of religion wont to be. But more than that, they were also temporal leaders. On the spiritual front, monotheism became the norm. On the temporal front, ¢establishment of the Sikh Bill of Rights including the right to religious freedom, the right to equality, and the right to resolve our own conflicts became the standards that our Gurus determined to be essential for our survival. The dynamism of the Sikh faith led Guru Hargobind ji to establish the Akal Takhat Sahib to be the “temporal” seat of power and the Harmander Sahib to be the “spiritual” seat. Guru Gobind Singh ji, in the well-known 1699 baptism, himself took baptism from the Punj Pyaras,

The Sikhs bowed to the Guru’s wisdom in establishing the Punj Pyaras and asked Gunuji to leave Chamkaur. Guru Gobind Singh ji’s predicament was easy tolerate to. Should he leave as the Punj Pyaras said? The risk was of a soldier and general leaving the battlefield. He understood and bowed to the will of the Punj Pyaras. Hisspintual goal was clear ~as he himself related in the Apni Katha “O Lord, I seek solace with you. Please keep me from having to go into the mortal world.” “Chitnah bhayoo humroavan ko.” The Guru could and did obey the “hukam” of the Punj Pyaras.

And now a leap into the future, almost three centuries later. A staring story in the macrocosm of Sikh history the microcosm at the Sikh Foundation of Virginia. Problems had occurred at the Sikh Foundation of VA. When Sikhs all over the country became nightfall concerned and suggested using the time honored, Guru founded Punj Pyaras mechanism, the sangat bowed to their wishes and consented, The sangat made it clear that it would abide by the Punj Pyares review and decision. Five amritdhari, GuruKay Sikhs gathered at the Sikh Foundation of Virginian May 9,93. The Punj Pyaras including Dr.Balwant Singh from Mississippi, S.Amarjit Singh from Connecticut, S.Tejpreet Singh from Massachusetts and Sardarni Paxminder Kaur from North Carolina met with the Gurughar managers and Sangat.

On June 3,93, the Punj Pyaras made their decisions known at the Gurdwara Sahib. Their recommendations were clear. The sangat bowed to their decision, accepted it, and implemented the parts that they could immediately. Those that had any involvement in the violence on April 8, sought the signet’s forgiveness.

What would Guru Gobind Singh ji think if he were with us today? Some of his Sikhs had denied him. That is definitely not in the Sikh spent of tradition.

The Gurus gave us a prescription for problem solving. Democratic idealism captured in the collective idiom, using the Sikh community as the macrocosm, the Gurus with min and pin, and with the institution of the Punj Pyaras, told us what treatment needed to be affected. The sangat of the Sikh Foundation, accepts the traditional Sikh way and the Gurus prescription. So far the Gurughar management has attempted to prop its case in court using affidavits from the Gurughar Granthi and the former Akal Takhat Jathedar, Prof. Darshan Singh. Can the Gurughar management, its Granthi and former Akal Takhat Jathedar ask the Guru’s blessing for the courage to obey the Panth’s will and the Punj Pyaras decision? The “Chali (40) Muktas” iniually renounced Guru Gobind Singh ji but then returned to the fold and became immortal. They are known as the “Chali (40) Muktas” not the deserters. In the name of the Guru’s, the time is always auspicious to yield to Sikh principles and beliefs. The problem at the Sikh Foundation of Virginia can be Solved today with the same courage and humility that Sikhs have used through difficult times in their history.

Dr.Kamaljit K:Sethi

Fairfax Station, VA

Article extracted from this publication >>  August 6, 1993