Dear Editor,

Dr. D.S. Chahal, in a series of articles, has described the degeneration in the understanding of principles of Sikhism in our gurdwaras. He has raised multiple issues, worthy of scholarly debate. However, I want to comment on just one aspect of his discourse, the aspect of “Brahmanism” that he has repeated so many times. He refers to Amrit dhari Sikhs as “Brahmanized Sikhs” and to some of their practices as equivalent to Brahmanism. In fact, all references to Amritdhari Sikhs are of a derogatory nature. According to him, it is these “Brahmanized” Amritdhari Sikhs who are the root cause of this degeneration of the Sikh principles in our gurdwaras, and that to follow them is to remain in darkness as before. If becoming an Amritdhari and trying to follow the Gursikh Rahit maryada is “Brahmanism,” then let me remind the learned professor that it was Guru Nanak Dev ji himself who started the Institution of Amrit in the form of Charan-Amrit, which was later. changed to Khande-da-amrit by Guru Gobind Singh ji, and made mandatory for anyone wishing to become a Sikh.

Let us now examine what practices really constitute the re-introduction of “Brahmanism” in Sikhism. I will refer briefly to only one such practice which has become an epidemic in our community. According to “Brahman- ism” one can only become a Brahman, if he/she is born into a Brahman family. People of other lower castes have no way of becoming Brahmans throughout their lives. Moreover, a Brahman remains a Brahman through- out his life, even if he chooses to follow the most un-Brahmanic way of life expected of a true Brahman. Contrary to this, in Sikhism, anybody can become a Sikh by taking Amrit, regardless of race, religion, caste, sex etc. After becoming a Sikh, one enters the brotherhood of the Khalsa, and all his original castes are forgotten. A Sudra can take amrit from the same vessel as a Brahman, and all then become of the same “caste,” i.e. Sikh. Let me ask, aren’t we going back to the same Brahmanic practices when we claim to be full-fledged Sikhs simply because of the accident of birth into a Sikh family? If a person from another religion has necessarily to take Amrit to become a Sikh, then why is it that those of us born into a Sikh family automatically become Sikhs, without taking amrit? Moreover, aren’t we adopting the caste system again, by proclaiming our castes such as Gill, Bhalla, Chahal, Brar, Dhillon, Wadhwa etc., relegating the surname of Singh/Kaur given by Guru Sahib to the position of a middle name and even that to a simple initial S of K?

There are many other practices prevalent in our community that reek of Brahmanism, such as the observance of Sangrand, Amavas, Puranmashi etc. and others which are taking us further away from the true essence of Sikhism, but I will not dwell on for the sake of brevity. In view of this, I- would request the learned scholars to give deep thought in order to under- stand the basis of beliefs and practices of Sikhism before commenting adversely on these. The fulcrum of Sikhism is dwelling on Naam to which our scholars do not pay any attention. Ravinder Singh, M.D., Research Scientist, Los Angeles, CA On Dec.3, 1994, S. Harinder Singh visited New Orleans. His trip was encouraged by S. Surinder Pal Singh Kalra from Chicago. On December 4, 1994, I took S. Harinder Singh to Gurdwara Sahib, Jackson, Mississippi. Sangat enjoyed the explanation of Gurbani and particularly his ideas as to how we can mange our Gurdwara Sahibs in a better way. Sangat thanked me for bringing S. Harinder Singh to Jackson (which is 200 miles from New Orleans). However, the President did not appreciate this effort due to some reasons best known to him only! On Dec. 5, 1994, we visited Baton Rouge (90 miles from New Orleans) and S. Harinder Singh preached Gurbani from 8:15 pm to 9:30 pm. Everybody enjoyed and requested a copy of the program we had recorded.

On December 6, 1994, S. Harinder Singh’s program was arranged in a private house in New Orleans. I had told the Host and the Sikh Community that S. Harinder Singh is a Gursikh and that they would love this program. However, at 10:00 am on December 6, 1994, the host called me and asked what kind of preaching S. Harinder Singh does? Clearly, he wanted to know if S. Harinder Singh too recites Gurbani as at times Prof. Uday Singh of Toronto does during his preaching’s! I clarified to him that S. Harinder Singh does explain Gurbani and, further assured him that the Sikh Community would like it. The program went very well except S. Harinder Singh, while discouraging the concept of the caste system happened to discuss the caste of Guru Sahiban which should have been avoided according to the Sikh principles.

Regardless of whether the gathering is of few families in New Orleans or a big gathering in Amritsar, our Guru gave us the same powers and responsibilities to check every preacher as far as the Sikh principles are concerned. In the absence of the President and Vice-President, the general secretary was expected to do this duty. At the end, I requested the Sikh Community to respect the casteless society concept given by our Guru. The noble idea, S. Harinder Singh brought to discourage the caste system, was unfortunately t twisted in such a way that a Sikh woman said that once S. Harinder Singh discussed Guru in this issue of caste sys- tem, she later on concentrated on S. Harinder Singh’s Punjabi accent and thereby did her best to guess the caste of S Harinder Singh!

Finally I would like to request all our preachers to be careful on such issues regardless of the size of the gathering. To check this issue, as far as Sikh principles are concerned, I have mailed copies of the 90 minutes recording to Prof. Manjit Singh (Jathedar Akal Takhat), S. Harbans Singh Saraon (President WSO, USA), and S. Surinder Pal Singh Kalra. I request the readers to realize that I am not trying to criticize a learned Sikh, like S. Harinder Singh, our concern should be to discourage the caste system through the way our Guru preached.

Amolak Singh, New Orleans

Article extracted from this publication >> March 10, 1995