I have been reading and rereading the ‘‘Editorial” in your 5/3/85 issue. I find it impossible to follow your logic. The Sikh struggle today is a struggle of the Khalsa. The “Sikh Cause’’ is the cause of the Khalsa. The ideals we try to practice, as well as the secular and religious identity of the Sikh Religion is reflected most ideally in the image and actions of the Khalsa. The mission that you quote (Raj Kare Ga Khalsa) is the destiny of the Khalsa. It is the Khalsa, not the non Khalsa Sikh that is mentioned in our prayers, greetings, and blessings. At this time, as at no other in recent history, it is vitally important that the Path put the Khalsa at its proper stature.
Although it is certainly true that all of us who are working towards the strong faith and understanding of Sri Sahib Sri Guru Granth Sahib (which is exhibited by the Khalsa) feel the hurt and outrage hurled upon us, it is absurd for us to challenge the supremacy of the Khalsa Order. Unlike baptisms or confirmation ceremonies of other faiths, the Amrit of the Punj Piaras recognizes a certain illumination of the soul of the person receiving it and is not a conversion. Those of us who are not at that level of strength, understanding, or discipline (as the Khalsa who have received Guru’s Amrit) have no business saying that we are equal to them. This is not an opinion, but a fact. Please recall the following messages from Guru Gobind Singh (as translated and quoted by Dr. Trilochan Singh in The Turban and the Sword of the Sikhs):
The Khalsa is my paramount Image,
In the Khalsa ever resides my Spirit.
The Khalsa is my Beloved and Venerable Master;
The Khalsa is my divine Protector. The Khalsa is my Father and Mother; The Khalsa is my Body and Soul.
The Khalsa is embodiment of the True and Perfect Guru.
The Khalsa is my Gallant and Knightly Friend.. . (p. 66)
Henceforth, the Guru shall the Khalsa and the Khalsa the Guru;
I have infused my spirit, heart, and body into the Granth Sahib and the Khalsa. O Khalsa, remembers the True Name; … 1 have attached you to the skirt of the Immortal God and entrusted you to Him. . . (p. 130)
. . . Know these five Ks to be emblems of Sikhism, under no condition can anyone be exempt from them. Sword and bracelet, drawer and comb these four, without the hair, the fifth, all other emblems are meaningless. (p. 107)
It is hard to believe the Indian Prime Minister Mr. Gandhi advocating nonviolence, especially when he ordered the massacre of the Sikhs after his mother’s assassination. He instructed his associates to teach Sikhs a lesson and allocated three days for this purpose. Sikh police officials were asked not to report to work, pleas for help by Sikhs were ignored. For three days Hindu police officials assisted Hindu mobs that went on a wanton killing spree. There is ample evidence to prove Mr. Gandhi’s direct involvement; his associates who committed the criminal acts have been duly rewarded with party nominations and Government positions.
Hindu India is run by the criminals; Mr. Gandhi is nothing more than a white collar criminal with bloody hands and power to shield himself, thus a leader of the criminals elected by the criminals for the criminals. How can this Hindu Government justify arresting 2,000 young Sikhs for bombing and subjecting them to torture when killers of Sikhs have been rewarded and are roaming free? What choice is left for a microscopic community like Sikhs? How can one expect justice from hoodlums? Victims of un-justice have only two alternatives either lose your pride and except the un-justice or stand up for your rights and fight the tyrants. For their survival Sikhs must liberate their country Khalistan from the occupation of Hindu Armed Forces.
Mr. Gandhi is a Hitler of the eighties. It is sad that President Reagan has to oblige him.
Ranbir Singh Sekhon Obviously, the terms Sikh and Khalsa do not become synonymous by ignoring the vital importance of Amrit. In fact, all who were known in the past to be Sikhs were “Amritdhari.”’
This, without Amrit, there is no Khalsa; and without the Khalsa, there is no Cause. The essence of the Sikh Faith, therefore, is preserving and protecting the unadulterated ideal of the Khalsa for all mankind. Without the utmost respect for the Khalsa, as instructed by the Guru, there is no way to fulfill the destiny we want to embrace. The only way for us to have the equality and unity we yearn for is being blessed by the Guru with the dedication and wisdom that we may all number among the Khalsa.
I am personally acquainted with several members of your Board of Editors. I find it very difficult to believe that this ‘‘editorial’”’ reflects a majority view, leaving aside the idea of a “united voice.”
Manjot Kaur Pannu 2102 E. Evans Dr. Phx., Az 85022
Article extracted from this publication >> May 24, 1985