- Santokh Singh Giani

A Snake of Rope 

The wise say that in darkness sometimes a rope appears to be a snake but my cousin and I got deceived in broad day light, that too completely. In 1962, we were transferred from Tarn Taran to the Jind city. This was against our wish but we had to move Jind, where we were posted at the Gurdwara Guru Teg Bahadur Sahib. This city is now the district headquarter in Haryana province but was earlier a subdivision the Sangrur district. Though official duty was to sing Kirtan, I was more interested in books and newspapers. The newspapers published from Jalandhar were not available there. The ‘Ranjit’ published from Patiala, used to come there but that did not satisfy me. After the morning Kirtan of Asa Di Var, I went to the city library and used to read Hindi newspapers. My favourite weekly the ‘Dharamyug’ was available there also, as it was at Amritsar. This being in Hindi, I had sufficient practice reading Hindi (not writing).Among dailies my first choice was the ‘Akali’, which, ‘thanks’ to Partap Singh Kairon, had been compelled to become the ‘Jathedar’. I subscribed to this newspaper from 1958 to 1960. Then in 1960 among the other stern steps taken by Sardar Kairon to make the screw up the Akalis in response to the Morcha of 1960, was the banning of this newspaper. After the Morcha when the publishers of the ‘Akali’ asked his permission to restart it’s publication, they did not get it and therefore brought out the ‘Jathedar’ as its new Avtar. Only the name had changed, the contents were the same. All the Punjabi newspapers remained behind in Tarn Taran andAmritsar; here we had only Qaumi Dard and Jathedar by post, that too after two days of their publication.‘Jathedar’ also published on the back page true incidents sent by its readers. Inspired, I too sent a true incident of my life, which was my very first literary effort. To my delight this got published in the paper; my happiness knew no bounds. I then did not know of such literary refinements as compound words, para making or word construction etc; but the editor had done all these for me, and seeing the article published in this form mae me ecstatic. But the sad part is, that I did not follow it up with more articles. Perhaps I did not then have anything more to write. Had I got some learned advice, I would have been able to join the literary brotherhood sooner.The true story was like this:In about the year 1957, my cousin Manohar Singh and I went to one of our fields, called ‘Baghiarhan Wali Paili’ to cut fodder. Approaching the edge of the field, we saw a ‘snake’ in the middle of the field. We watched it closely for any movement for long time but it did not move at all. I thought of making it run away by throwing a clod of earth at it but Manohar Singh implored me not to do it. Whenever I lifted a clod of earth to hit the snake, he would run away and stand at some distance from me. I too could not muster enough courage to hit the snake while I stood alone, There was not much difference between us, so far as bravery goes, but he was ever the more cautious one. So far as my views about bravery are concerned, it has become difficult for me to distinguish it from fool-hardiness. I think the two overlap. Without some fool-hardiness, it is difficult to undertake any risky action. If the doer of the action is successful, then he is considered brave, otherwise a fool. Others may disagree with my view as I cannot be always right.After a great deal of discussion and a bit of hot argument, we came back without cutting and bringing fodder. The next day, we told this to our younger ChachaJi, and requested him to go with us to the field. He said, “Oi, fools, do you expect that snake to be still there? It must have long disappeared.” But when we pressed him further, he went with us. Sure enough the ‘snake’ was still there, ChachaJi Said, “ Oi, it looks like a rope.“ Then he said, “ Oi, no, it is indeed a snake.” ChachaJi threw some clods at it but it remained unmoved. We did not this time run away, due to ChachaJi’s presence. Seeing no response from the ‘snake’ he said, “Oi, it looks to be a snake, but dead one.” He then went towards the ‘snake’ holding a sickle in his hand. He picked up the ‘snake’ on the sickle and came back towards us laughing. We also joined with him for a hearty laugh.The real thing was that my BhayaJi, being a baptised Sikh, wore the large Kachhaira instead of the smaller one which most of other persons usually wore. This Kachhaira had a waist band and required a long and thick cord to tie it around the waist. The cord must have been thrown away on the heap of manure and then it had reached its present destination along with the manure. It was this cord which had scared us as a snake.

On the Use of Surnames : Giani Santokh Singh

Transation Giani Santokh Singh 's article "Gotknala"

By,

Manjit Singh Gilhotra, 6 Sayce Place, Florey ACT 2615, Australia

Some time ago I read an interesting essay entitled 'Gotkanala'.  Written in Punjabi by Giani Santokh Singh. The essay deals with the use of surnames among Sikhs in a style which is both humorous and instructive.  After giving some background information on the caste system and the origin of gots, the author points out that the Sikhs of Guru Gobind Singh are expected to live only as Guru's Sikhs without using an appellation that differentiates them on the basis on caste/got. He adds that there seems to be no reason to differ from this view which has been confirmed from time to time by commands issued by the Akal Takhat.

So long as we remain in Punjab, says the author, we feel no compulsion to use a surname but when we move into the Western society, the use of 'family name' becomes an issue. If we don't use our family name on our official documents, all of us become 'Mr Singh' and our wives become 'Mrs Kaur'. Then in order to follow local practice, we start referring to our wives as 'Mrs Singh'.  Some whites, ignorant of our traditions, sometimes call us “Mr Kaur' by mistake.  We have to offer clarifications on many occasions.

The author then narrates some of his personal experiences on this matter.  In 1973, he went to Malawi and although the number of Sikhs was very small, there happened to be eight S. Singhs in the small town of Limbe and three of them were Santokh Singhs. Letters and cheques would often go into the wrong mailbox/account. In order to save himself from this hassle, the author started using 'Giani' with his name. This led to another conundrum when his wife was admitted to a hospital to give birth to their elder son. The wife of another Santokh Singh was also there for the same purpose of creation. Fearing that the infants could get mixed up, he took care to get the word 'Giani' added to his name.  However when he went to get the birth certificate of his son, the hospital clerk insisted on writing 'Giani' with the son's name. He tried to explain that 'Giani' was an academic degree, not a family name but the clerk argued that if the father was 'Giani', why not the son. Somehow a colleague of his managed to persuade the clerk to issue the birth certificate without the addition of 'Giani' to the child's name. 

On the matter of not using the family name, the author says that he was at first quite adamant. When his family came to Australia in 1981, and the children were going to school for the first time, an English woman, trying to be helpful, wrote “Raveen Singh' on his daughter's school bag. When he objected: why 'Singh' instead of 'Kaur'? she replied:  “I know your people have a family name.  You should get the family name added to your name by deed poll as that will save unnecessary misunderstanding at various places.” Being a lawyer, she knew all that and even offered to pay the fee of twenty five dollars for the poll deed. The author replied angrily, “I will leave Australia but will not become Mr Padda from Santokh Singh.  MY family has given me the name 'Santokh' and mY Guru has bestowed the name 'Singh' on me.  I cannot disown mY family and mY Guru by relinquishing these names and becoming Mr Padda” (pronounced by English speakers like 'paddy' with 'a' instead of 'y' at the end).   

The author then narrates how some of the respected Sikh scholars whom he had known earlier without their surnames had started using their surnames.  Giani Pritam Singh who had been a student of and a writer for Sant Baba Gurbachan Singh Bhindrawale and had also served as Head Granthi at some historic Sikh Gurdwaras, had added 'Kang' to his name on the passport.  When asked why, he replied that it was to save himself from hassles. Another religious scholar in Vancouver, while giving his address wrote his name as 'D.S.Thind'. Surprised, the author asked him how 'Giani Darshan Singh Shahid' had undergone a new incarnation.  He was told that writing the family name was a legal requirement there.  The name card of Giani Gurmukh Singh Diwana whom the author had known from an earlier visit to Vancouver, read as “Giani Gurmukh Singh Diwana Dhillon' at the later visit. This time the author did not feel it necessary to ask why. 

Towards the end of 1998 when the author and his family were getting ready to go to India for the marriage of their son, the son declared that he would get his 'got' added to his name before getting married. The family then decided that instead of creating “a mini U.N.” in the family with the father as Mr Singh, mother as Mrs Kaur and the son as Mr Padda, it would be better to get the family name added to the names of all members of the family. This was done after spending a fair bit of time and money. 

However, the author found being addressed as 'Mr Padda' by local officials rather strange as his ears had been used to 'Mr Singh' for decades.  Similarly, being addressed as “Padda Sahib” by new relatives and acquaintances was rather disconcerting.  So for his new email address, he added the prefix 'Giani' with his name and dropped the family name.  Thinking that he had done so perhaps under pressure of criticism by some fanatics, some learned friends encouraged him to continue to use his family name.  But since had been known for a long time as 'Giani Santokh Singh' among Sikh sangats around the world, he did not really like being addressed as “Padda Sahib”, even though he had no feeling of inferiority about his 'got' name.  

Referring to the Jathedars of Akal Takhat, the author points that many of them have  used some kind of surname or alias with their names.  Examples given by him are: J. Phoola Singh Akali, J. Teja Singh Bhuchchar, J. Teja Singh Akarpuri, Sant Baba Visakha Singh Dadehar, J. Udham singh Nagoke, J. Mohan Singh Nagoke, J. Mohan Singh Tur, J. Sadhu Singh Bhaura, Giani Gurmukh Singh Musafir,  J. Gurdial Singh Ajnoha, Bhai Jasbir Singh Rode, Bhai Gurdev Singh Kaonke, Prof Darshan Singh Khalsa, Giani Joginder Singh Vedanti, etc.  Some other Jathedars do not use a surname but sometimes you get to know that Giani Kirpal Singh Ji, for example is 'Brar'  his son regularly uses this surname.  Even Bhai Ranjit Singh, whom the author refers to as the pride of Sikh faith, had to get his name written as R.S. Ghataura in official documents.

The author also points out the tradition of using “waale”, particularly with the names of Ragis such as Jagadhari Waale, Sri Nagar Waale, etc. and the tradition among writers of using a pen-name such as Chatrik, Parwana, Zakhmi, etc. Sometimes, when there are a number of persons of the same name, the got or name of the village or an alias is used to differentiate who's who.  The author gives the example of various Teja Singhs who were active at one time during the Akali movement.  They were differentiated with surnames as 'Samundari', 'Akarpuri', 'Sutantar', 'Kohli', etc. or with prefixes as 'Professor', 'Sant', 'Giani', etc.  Even in current times, various Manjit Singhs in Sikh politics are differentiated as 'Professor', 'Bhai', 'Kalkatta', 'Khehra', 'Tarantarani', etc.

Quoting Gurbani which instructs in strong words: “don't be proud of your caste, O ignorant fool” (SGGS, 1127), the author says you can do nothing about those people who carry the vain burden of high caste in their minds even without using their 'got' name.  It is not necessary, he says, that one who uses his 'got' name is vain or one who does not use his 'got' name is free from vanity.   He concludes by saying that where it is not necessary, showing off one's 'got' is vanity, but in a society where it may be necessary or helpful, not using the 'got' name under the influence of some religious thinking is sheer obstinacy.  These, he says, are his personal views and he has no intention of imposing his views on others who can think what is good or bad for them. 

Note: Many details given in the original essay have been omitted in this presentation.  Also, much of Punjabi witticism has been lost in translation.  Those who wish to read the essay in original, may contact the author by email:  gianisantokhsingh@yahoo.com.au. 

(On a personal note, I was known simply as Professor Manjit Singh at Punjabi University, Patiala.  MY matriculation certificate, university degrees, etc are without the surname.  However, two of mY brothers migrated to the U.K./ Australia before me.  So I had to put mY family name in the migration documents.  Even now, I use the family name only for official purposes and where it helps to differentiate me from other Manjit Singhs.) 

Sukhmani: the masterpiece of Sri Guru Arjun Dev ji (Significance, meaning, contents and theme) - Dr. Gurwinder Kaur, Patiala.

Sukhmani is the masterpiece of Sri Guru Arjun Dev ji. It is complete in all respects and enjoys its independent status. The major ethical and spiritual ideas of Guru Arjun Dev ji are believed to have been treasured in it. It is believed in Sikh tradition that the great Guru composed Sukhmani at Amritsar, while he was in a process of preparing the Holy Scripture (Sri Granth Sahib Ji) for humanity by which he preached the message of universal peace, to all the inhabitants of the world. Sukhmani is arranged in the ‘gaurhi’ raag of Sri Guru Granth Sahib (262-296)
Significance: Its lyrical beauty apart, Sukhmani is a profoundly significant scriptural text for all devotees of the Sikh faith and indeed for all humanity. It is recited in the early hours of the morning. Generally it takes about 90 minutes to recite it. Anyone who reads it with love, faith and devotion opens the doors of the treasure of eternal bliss and the very spring of peace, the reason being that the author (Sri Guru Arjun Dev ji) has poured into this composition his very spirit which was peace itself. This peace (he had got from his constant communication with God. It is a treasure of the rarest kind of happiness and bliss. Sri Guru Arjun Dev ji preached the message of universal peace to all the inhabitants of the world. A person tired of life or deeply entrenched in sorrow or in remorse or in anxiety derives consolation and peace from reading Sukhmani because it aims to give solace to the mind. The Sukhmani urges that in order to attain peace of mind a man should make it a constant practice to remember the Name of God. The remembrance will put a sort of fence, so to say, around him which no worldly trouble or evil can break. He who listens to it with love and gives it a place in his heart shall enable himself to commune with the Lord (Parmatma).
“Sukhmani presents a complete scheme of the teachings of the Sikh faith. While each astpadi has a fresh vision to impart, a particular aspect of Truth to unfold, the whole text may be regarded as the reiteration of basic themes such as Divine immanence, Divine compassion, abundance of grace, the merit of devotion, of holy company and humility. With such reiteration, the composition as a whole has a remarkable gripping quality reinforced by the striking imagery which in stanza after stanza brings home to the seeker the truths he must own.” SikhiWiki
Meaning of the heading ‘Sukhmani’: Different scholars have given their interpretations, regarding the significance of the heading of this composition. Some are of the incorrect view that the word Sukhmani represents the yogic term ‘sukhmana’ a mythical vein which is situated where ‘irha’ and ‘pingula’ join together. It seems to be a wrong interpretation because in the Guru Granth Sahib all the Gurus are against ‘hath yoga’ which emphasizes ‘pranyam’ and other ‘aasans’- physical postures. Perhaps it would be a better and safer interpretation if we say that Sukhmani refers to the highest state of spiritual bliss. This interpretation would be in cognizance with the Sikh thought and it would also explain the contents of the composition. Some scholars also agree to this interpretation. Prof. G.S.Talib calls this composition a ‘Jewel of Bliss’ or joys. It deals with the essentials of Sikhism and devotional philosophy of man. It breeds the spirit of universal brotherhood, peace and love. Principal Teja Singh in his book- ‘The Psalm of Peace’ translated his version of Sukhmani. He states in the introduction that this composition is based on the basic unity of mankind, which is derived from the unity of Truth. This argument seems to be in agreement with the fundamental thought of Sikhism. Sikhism builds its philosophical structure of non-dual Reality which is both manifest and unmanifest. If Reality is one and there is unity of Truth then humanity can be considered as manifestation of the Ultimate Reality. Therefore, Sukhmani throws light on different manifestations of Reality which is in essence based on the unity of non-dual Reality.“The word Sukhmani is rendered into English as “consoler of the mind.” The entire poem has been translated into English more than once under the commonly preferred title, "Jewel of peace", “Psalm of peace” or “Song of peace”, signifying the soothing effect it has on the mind of the reader. Sukh literally means peace or comfort and mani means mind or heart also jewel This composition comes forth with a reviving spirit to inspire human consciousness against all falsehood, evil and ignorance. It is a great consoler of the mind. Therefore, it has been given the heading of Sukhmani which gives the message of love, peace and harmony. In order to justify the above argument we may give in brief the summary of the whole composition emphasizing different aspects which have been mentioned in the contents.”sikhiwiki
Contents: “The Sukhmani opens with a manglacharan or invocation to the Supreme Being. In this four-line salok, the Supreme Being is remembered as adi gure (Primal Preceptor), jugadi gure (Preceptor from the beginning of time existing), sati gure (the Truth Preceptor) and sri gurdeve (Preceptor Divine). The following six astpadis dwell on the advantages of remembrance, in a spirit of love, devotion and surrender, of the Holy Name which results in linking up one’s consciousness with the divine. This brings bliss, peace and approval at the Divine Court.”
This composition is in 24 ashtpadis and each consists of eight paurhis along with a slok at the beginning just to give the theme of the ashtpadi concerned. The beginning of the composition opens with innovation to the Shabad Guru who is the source of bliss:
aad gur-ay namah. jugaad gur-ay namah.
satgur-ay namah saree gurdayv-ay namah. (SGGS p. 262)
Here Sri Guru Arjun Dev ji has made a departure from the prevalent Hindu tradition which refers to Personal God and gods. It also refers to the personal Guru-ship and the particular Gurus. Here the Guru emphasizes on Naam Simran as the only way to God realization is only Nam-Simran:
‘ismrau ismir ismir suKu pwvau]’
simra-o simar simar sukh paava-o.SGGS p. 262)
In the first three (1st - 3rd) ashtapadis, the Guru mentions the advantages of repeating the Name of God. In ashtapadis 4th to11th Sri Guru Arjun Dev ji expresses his thoughts on God-man. Ashtapadis 12th to 20th mention, the process by which God’s grace can be won, that is, by self surrender or resignation to the Will of God. God is all truth. The Guru inspires the disciples with love of the Name, meditation. In the last four ashtapadis (21st - 24th) the Guru elucidates the Name. Name covers both the personal and absolute aspects of God. The Lord is present in His creation. In the absolute form God is not subject to matter, time or space, God transcends and unifies all.
Theme: The major theme is given in the first and the second paurhi. It is the following:
sukhmanee sukh amrit parabh naam
bhagat janaa kai man bisraam. rahaa-o
‘suKmnI suK AMimRq pRB nwmu] Bgq jnw ky min ibsRwm]’ (AMg 262)
This shows that the peace can only be obtained by the recitation of the divine. This recitation ensures our contact with God and serves as a channel for the outflow of Guru’s virtue into ourselves. It is much evident that Naam Simran is the main theme. Naam is the treasure. If Reality is one unity, Truth or humanity must manifest their respective unities. All such unities are viewed within one Divine unity of the Almighty God. Sukhmani reveals with the dynamic nature of non-dual Being, which manifests unmanifest form and when it assures the form it marks the beginning of different yugas. Whenever it is in the manifest form it is expressing itself through the Divine Law which is expressed through the ‘shabad’ or ‘satguru’. These three forms of one Reality are respectfully invocated in order to Naam Simran. In the 2nd ashtpadi, we come across that the Ultimate Reality pervades in every element/creature. This fact of all pervasive Reality is realized through ‘Naam Simran’, which is the subtle creative energy, the cause of all manifest forms. It also functions upon human mind to make him realize the Ultimate Creator. In the 3rd ashtpadi, the Guru makes a sharp comparison with other forms of worship based upon the previous scriptures of the Hindus and other religions. Guru has made it clear that he has studied many revealed and other scriptures but Naam Simran is superior to all other religious observances:
‘bhu SwsqRu bhu isimRqI pyKy srb FMFoil]
pUjis nwhI hir hry nwnk nwm Amol]’ AMg 265)baho saastar baho simritee paykhay sarab dhadhol.poojas naahee har haray naanak naam amol.
Naam-Simran is above all other means. Guru Arjun Dev openly criticizes rituals, renunciation and ascetic practices. He is of the view point that if one is to get rid of pain and suffering, one is to practice Naam-Simran in the real spirit of the term (word). In the 8th paurhi of the 3rd ashtpadi Guru pin-points that Hari’s name is far superior to other means of God-realization. In the last four ashtpadis (21st - 24th) Sri Guru Arjun Dev concentrates on the conception of Naam which is the fountain of spiritual Bliss- Sukhmani. In the 4th ashtpadi Sri Guru Arjun Dev represents the human situation: man is portrayed weak and a completely dependent on almighty creator and the ashtpadi’s opening slok says that the individual is without any qualities and is childlike also. Therefore, it is advisable for him to remember the creator who is always within and helps him to emancipate:


‘inrgunIAwr ieAwinAw so pRBu sdw smwil]


ijin kIAw iqsu cIiq rKu nwnk inbhI nwil]’ (AMg 266)


nirgunee-aar i-aani-aa so parabh sadaa samaal.


jin kee-aa tis cheet rakh naanak nibhee naal.


Owing to weak, man is prospective to Almighty to surrender himself:
‘qU Twkuru qum pih Ardwis] jIau ipMfu sB qyrI rwis]’ (AMg 277)
Due to weak nature, man is attracted by worldly things. With the result he forgets the Creator and is engrossed in the creation only. Thereafter Sri Guru Arjun Dev brings in he idea of grace and mercy as the only source of inspiration to come out of clutches of maya. For this purpose complete self surrender is expected of a spiritual aspirant for the true Guru. All evils like anger, greed, desires, attachment and I-consciousness are succumbed to Guru’s will. The Guru qualifies this statement that Truth and Truthfulness are very significant in the way of realization. Truth can be realized in the company of realized persons ‘swDsMiMg mlu sglI Koq’ (AMg 271). (Here ‘malu’ means ignorance). Having accepted that man is weak Guru Arjun Dev introduces the concept of Grace in the 6th and 7th Ashtpadis. Grace is such a multi-dimensional concept which has many aspects in different perspectives. It helps man evolve and develop spiritually, socially and other ways also. In the 8th ashtpadi the ideal man (bRhm igAwnI) of Guru Arjun Dev has been projected. Braham Gyani is a perfect person who completely identifies himself with the Ultimate Primal Source. In the 9th and 10th ashtpadis comparison with other sects has been given in which the realization of Reality would not be possible. Different Saints, devotees belonging to different sects could have the partial vision of Truth but all of them are incapable to realize Him. They beg for His grace to gain strength. He is all in all and non-dual as well. He pervades everywhere without any discontinuity. In the slok of ashtpadi 17th, the Guru outlines the basic structures of all comprehensive view of Reality. Like Guru Nanak’s first slok of the Japuji, Guru Arjun Dev says that Reality is true in the beginning, in the unmanifested state, and in the manifested form (‘Awid scu jugwid scu] hY iB scu nwnk hosI BI scu]’ AMg 285). And this fact about Truthfulness of Reality has self evident in the present and in the future as well. And in the Ashtpadi the Guru says the form of Being is true (siq srUp). When one understands it, one tries to realize this true form. Then the spiritual aspirant develops from within all qualities of Truth realization. All elements with gyan are transformed into reality itself (‘siq purK ijn jwinAw siqguru iqskw nwau’ AMg 286). And in the Ashtpadi 16th, Guru also describes the transcendent nature of the Reality which is beyond form and contrary colours and the three strands of the Reality (‘rUp n ryK n rMgu ikCu iqRh gux qy pRB iBMn’ AMg 283). It should not be misunderstood that Guru Arjun Dev believed only in transcendent. He tries to reconcile the unmanifest and manifest aspects of Reality, which indicates that he is developing a dynamic view of Reality. In nutshell, Guru Arjun Dev presents his view that the Ultimate Reality is dynamic and non-dual which is both unmanifest and manifest. An ideal man is expected to be one with Ultimate Reality. Guru calls such a person ‘Sati purkh’ (siq purK). ‘sati purkh’ in a personified sense is a creative principle in all the universe including living and non-living units of the Reality. The realization of ‘Sati purkh’ is the key idea of Sukhmani Sahib. With this view the Guru emphasizes on Naam-Simran again and again. Simran is the only fruitful activity which a person is expected to perform while living in this world. All other things do not help man to realize the Reality. Hari Nam (hir nwm) is the real wealth. In the slok of ashtpadi 20th, the term ‘iPriq iPriq’ wandering in the original context can be interpreted from two stand points. First, as man has undergone before this birth so many births. Second, after adopting different means of realization the devotee has come to know that Naam-Simran is the last resort. In the last four ashtpadis Guru concludes that Naam stands for ‘shabad’ which is used to describe manifest attributes of the Real. The Real is a dynamic ‘Reality’ which is both Nirguna and Sarguna, when it assumes the manifest form it becomes the Naam as Personal Unity with infinite attributes. The remembrance of these attributes through Naam (Sbd) help human consciousness (suriq) to develop from a form of multiplicity and duality (dUjw BwE) and finally the state of complete union with Reality is realized. Hence the scripture if recited with loving devotion works on human mind in the power of Naam and Shabad and the ultimate outcome is total spiritual Bliss, i.e. the ultimate equipoise. “Thus we can say that the central theme of the Sukhmani is Naam Simran. It brings the treasure of all kinds of happiness and pleasure. When a man worships God in the real sense, he attains eternal bliss. Some good qualities are cultivated in the man’s personality, which make him eligible to get other themes (grace of God, Love and dedication, nature of ideal man, ‘Sargun’ and ‘Nirgun’ aspect of God etc.), which are also incorporated by the Guru are subordinate to this major one. When a man leans towards Naam Simran he becomes free from the cycle of death and rebirth and gets the eternal state tranquility (sihj). There is something in the sincerity of the mental approach, a deep pathos and the poetical rhythm which pierce the heart of the reader. It has a soothing effect on the nerves of those shattered by a life of hurry and furious activity. There is in it the still music of humanity, a lyrical cry rising from the heart that has known suffering and has found peace. The Sukhmani benefits the psyche of every reader to a great extent. The recital makes one joyous and refreshed, soothed and renewed, with every word because it travels straight to the heart where the spirit of Guru Arjun dwells.

Manmohan Singh Bhinder :’ voice of common man’

When i became to introduce with Mr. Manmohan singh Bhinder , it is hard to believe that he is known as remarkable poet one day. He was under learning process of poetry that day.  I was listen his poems on phone. But his poems were abounds with shortcomings. But as realty of quotes ‘practice makes man perfect’. Mr. Manmohan continues to writing poetry. Returning home after work in the bus and on sitting on the dining table his feelings melting into ink and some remarks highlighted on the plain paper. Manmohan amended his style of poetry day by day. His ‘inner self ’ like as basic poet. His inner poet often reveled himself when feelings of ‘awakening mind’ in reduced state.   He is not a critic of literature, he is a critic of life. He deeply influenced from social concern. Every good or bad event in society gives some emotions to him. Every negative issue of society is major concern for him, cruelty over humanity of third world, is painful subject for this sensitive poet.

Earning money for livelihood, struggling for status, feeling his home sick, all these things teasing common man living in abroad.

This common man is away from his home country. At the alien land. no one in touch whom he can say his own, enhancing the sins ratio, these content are like an rock in flowing water of life.

Picture of crying humanity is displaying in every poem of Manmohan. He feels sorrow of others. Bhinder is against the selfishness of modern man. Speaking truth is not priority of most from us.

Along with these social concern, his poetry deals with spirituality. Manmohan admitted Guru Granth Sahib as his spiritual teacher. Deep knowledge of Gurbani helping him on every step of life.

Poems by Manmohan Bhinder

1-

Death awaiting everyone

Death waiting at every turn of road.

Death is wandering in streets

Perhaps you are unaware

And not know

When and how it meet you

So be kind

Serve humanity

Let’s live for others

Because we don’t know

When we will encounter

With death.

2-

Every citizen living in city

Looking sad

Criminalization of politics is hot issue

Of every social gathering

Common man doubtful of dishonor

Let me talk about

Government dissection against looters

Corruption is first priority at government’s offices

Politics colored in corruption.

Adultery is growing fast.

Vampire is wandering in all over the city

Every citizens living in city

Is looking sad

:By; Jatinder Singh Aulakh

BLACK GOLD - Major Mangat

Today Sonia entered the Gym reluctantly. She showed her Identity card and the receptionist girl while putting her hand on the button to open the door asked her smilingly,” how is whether outside ?” “Too much snow…..really cold outside.” But the lava inside her boiling hot. On entering the door she went straight away to the ‘Dry Sauna’. She felt the heat and steam from the electric furnace. The other kind of heat and disagreeable steam was coming out of her body also. 

 She heard one voice “ Hi Sonia”, as somebody has tied stones with her feet. She stopped at the spot.
Peter was trying to lift the bar full of discs in the weight-lifting area of the gym. His sweating body was also flaring up heat like the furnace. Though not willing, her eyes could not help seeing his muscles. He got up from the bench before doing next jerk and said,” Where you went missing? Are you OK…? I was very much worried. You know I am really worried” He seemed to be crying. “ Why did not you come to gym for so many days…..tell me?” As if he has every right on her.

Sonia took a deep breath and said, “ just nothing”

“You tell me, how are you.” She feigned a smile.

In their opposite, some Punjabi boys doing exercise on the cycling machine smiled while looking at each other. Actually, they were watching both Sonia and Peter with a stealing eye in the front mirror as if they are saying,” couldn’t she find other than this Black.”

Sonia had already heard such comments from Punjabi boys many a times. These Punjabi boys feel jealous when they see Sonia talking with Peter and taunts her in a humiliating way. Now they begun to spread rumours about Sonia’s relations with Peter. And when these rumours reached to her family it created great trouble.

Her brother, who changed his name from Dilavar to Dabar, warned her,” You will not go to Gym from today”

“ If you can stay out even after midnight why can’t I go to Gym,” asked Sonia.
She had a doubt that one of the boys who come in the Gym knew her brother. He must have told about this to him. ‘They all go by their whims and fancies then why do they object to my choice,” she questioned herself.

Like that there were many relatives who gave more attention to others’ matters than their own families. 
Every day they came to ask her parents,” when you are going to India? You might have found a boy(groom) for her?” But she wanted to ask them , “who you are to interfere in my life? This is my private life. You have nothing to do with it.” But when her parents take these rumours seriously, she gets
disturbed too. Whole night she went on thinking ,” There is nothing which belongs to me in this house, neither this room nor my life.”

After wearing Gym clothes Sonia starts running on the read mill. Her breathing got faster. But she had no desire to do exercise today . A new lady was facing difficulty in operating the machine nearby her but she did not noticed and ignored it.

Why then she could not ignore Peter. Time and again she fixes her eyes on him, who was still busy doing weight-lifting. He was a six-footer young man having robust body. He had the fish-shaped strong muscles. Had a bit thick lips and curly hair. His white teeth appears like lightening when he smiles. And the same lighening has struck Sonia’s heart which had really killed her.

Peter was so much busy in his exercise like some saint was in meditation. That concentration and hard work had helped him to become a national level player. Everyday he goes to basket ball court to play after doing his exercise. His quickness was worth seeing in the court. He jumps at the net with the ball like leopard pounces at its pray. 

Sonia recalled her first day at the Gym. They were recently shifted to that area and Sonia was sad on leaving her old friends behind. Moreover, the behaviour of family was also become skeptic towards her. She was suffering from the migraine headache due to her mental problems. Family doctor suggested to do the exercise for her good mental and physical health. Then with the permission from her family she began to go to Gym. First day, Peter trained her how to operate the exercise machines. And he told her,” Don’t worry, if you have any problem, ask me.” Whenever she needed any help Peter comes to her at once. He follows her while calling ‘Sonia’,’Sonia’ disturbing others’ peace of mind. Even some of them deeply provoked her,’ Does she like the black only.’

Sonia went to the step walker from the tread mill. She had no heart in that too. Today she was very sad. She wished she should stop exercising and go some where from here or she had not come from home either. But what she was doing at home too ? Her mother would have again asked her, “ Sonia, my daughter, if you agree this time we take you to India for your marriage.” She had many a times told her mother,’ why in India why not here?’ She knew that her elder sister Raveena also went to India on the behest of her parents but what she go? Except pain and sorrow. The boy was an engineer but his thinking never crossed the seventeenth century concepts. Don’t wear pants and skirts, he would say. Don’t talk to any man, don’t receive the telephone calls at home, don’t do that, don’t do this. He chopped off the wings of freedom of Raveena that her whole life came to a stand still. And then the differences turned into the physical torture. When angry she phoned up the police and the matter ended up in a divorce. And one day her married life was ended also. 

She don’t want to repeat the story. And she was not willing to go India for marriage. But relatives always forces her mother,’ you just find out from your daughter what she wants. Whether she has found any boy here?’ And her mother one day informally discussed it with Sonia’s Dad who just shouted at her, “ How can she dare to do that? You just carefully know from her. If she is not ready then I have other ways to tackle her. But this time, when I go to India I will certainly resolved the issue of her marriage. 

One of the boys visiting Gym who personally knew Dabar when failed to woo Sonia began creating an ill-will about Sonia to break her relations with Peter. In one of the parties he told Dabar,” like you, she is just like a sister to me. You make Sonia understand not to have relations with the Black boy Peter, it gives a bad name to our community.” He just wanted to shake up his chivalry by talking about his community. 
It happened as expected, Dabar pulled up Sonia in front of his father,Gurpal. Sonia also got infuriated and said,’It is my personal matter, who you are to stop me? When I am not interfering in yours”. First time, her father has raised his hand to give her a slap. Situation was like an earthquake in the home. And her mother also began to say, “Better, you drowned yourself if you had plans to humiliate us, why did’nt you find an Indian boy. Now you have brought disgrace to us that too due to this black man.?” Her family itself made a mound out of mole. Everyone was trying out her patience. She could have called up the police if desired and would have left her home once for all. But she knew that if the matter goes beyond her control it would invite unwanted problems for everybody. Her mother abuses the black community on one or the other excuse just to make her heard. Her brother seemed to have become his enemy and her father had stopped speaking to her. She began to feel as stranger in her own home and was very much upset.
When in the evening TV news if any black was shown committing a crime, again her family members start delivering lecture, “ These blacks are not nice people, they commit crimes like robberies and murder. Either they just drink beers while idling away at the garages or work as drug peddlers. Moreover, they wear unusual cloths and sing the ear-blasting high volume songs.” 

Gurpal was very much worried over his daughter’s dishonour. He would always find an excuse to give vent to his anger at her wife, Harvinder, “ I am always away at work ,its you who did not take care of her. That is why she has become so impertinent. I had been saying since the last two years that we should go to India to fix her marriage. But nobody listens to me. Now we shall be dishonored among our relatives. They will say that our daughter has a ………… with a Black.” And then he gulps down the glass of liquor one after another. 

Sonia knew very well that the spark of distrust engulfed their entire home in which everybody was burning with hatred in their minds. They can see the drawbacks of the Black community . They never see when they play basket ball or win the medals. There are many Blacks who win medals in the Olympic games but they had never been seen from the angle of sports. The whites had been discriminating against 
them from centuries. One of the major newspaper of the city published a report with details and evidences, ‘The police which mainly comprises of the whites do the discrimination based on colour and race against the Blacks. And the main stream media is also involved in it.’ Although the police department and the media people were disturbed by that news but still nobody could rule out the truth. When the gold medal of Ben Johnson was revoked for taking drugs the whole media went on repeating the incident for twenty years that it happened only due to drugs. But when Doneman Belly again brought the crown of the fastest athlete of the world on the head of his black community ,the media then disseminated the news once or twice only. Media spread the germs of hatred against the blacks which always expose everything bad about them and cover up if anything good done by the blacks. Today Peter has also become the victim of that hatred. 

Sonia could not get out of her home for many days and remained absorbed in false thoughts. She knew that Peter was so strong that soon he would be playing for the world famous basket ball team called Raptor. The captain of the team, Wins Carter was so much impressed with his game and has already recommended his name to the coach and the management of the team for next season’s play. He would be bargained for million dollars and he had the capacity to become a world famous personality. But her family members could not see beyond the dressing of hatredon their eyes.

Sonia knew that these people are very strong and they would not take much time in winning medals in Olympic games if their strength was used properly. And if their power is not utilized in a right way they become dangerous like flood in a river. Denial Egaly was also a Black who played in the Kabbadi team of the Punjabis who latter on won the gold medal in wrestling in the Olympic. Even her brother Dabar also one day, when coming home said, ‘ that Black Toofan Singh has done very well’. The Punjabi boys gave him the name of Typhoon Singh only after seeing his strong game of kabbadi. Whenever he goes for a raid he comes back after touching his target and nobody could stop him. And thus people started calling him Typhoon Singh. No Punjabi has ever reached to that level. And now why his community was being abused so much? We Punjabis are not called as the racists. She went on thinking. And then the sleeping female inside her woke up and she thought it was not the way to tackle the issue. You have your own life. You are to achieve something to become someone. You have to face the problem to achieve her target. And then she decided that she must go to gym. When she reached the Gym, Peter also was surprised to see her and was asking again and again for the reason of her absence. But what she could tell him? 

She was drenched with sweat due to exercising on the walker. While sweeping her face with the towel she saw in front . Peter who was standing there after finishing his exercise was seeing at her without winking his eyes . He quickly said, “ very good Sonia…very good…you’ doing very good job today”

Sonia smiled. The Punjabi boy who was cycling nearby frowned at her twitching his eye-brows. Sonia take pity on his ogling and hatred. She became careless soon without caring for anybody.

Peter was asking her, “do you want coffee”

“Oh yes I really need,” Sonia smiled as a flower blossoms.
He bounced the basked ball held by him from here and there through his legs as the lightning has just struck.
The fish like muscles began swimming on his body due to his speed. It was a far dream for Sonia to catch them.

Today she was not afraid of anybody who could see her while sitting in the cafeteria. There were the equal laws for her and Dabar in this country. But today why she was feeling Peter closer to her heart .They exchanged a lot of views while having their coffee. About Gym, art, travel,games and wheather. All these talks were just useless in her own family. She also told Peter, “ she will not do an arrange marriage with someone she does not know and does not like as she is educated in Canada.” 

Peter also became free with her on listening her views. He also told that first he had to bear the torture of his parents and then his mother sought divorce from his father. I used to meet my expenditure by distributing newspaper from door-to-door. I was very fond of basket ball from the very beginning. Earler, I played with the street people but latter on when I started playing in school everybody started appreciating my game. My mother got married again. My new father was a drunkard and a gambler. I could not go well with him and I left home and started sharing an apartment with somebody else. He was also a basket ball player and was the victim of hatred at home like me. We choose our goals together and started working hard to become somebody and today we have proved it too. I had already played at national level before joining the university . And the University has awarded me the scholarship only because of my game. 
And people respect and love me only because of my game. Sonia, when a person like me who has seen hatred all of his life when gets love, can not bear the weight of happiness easily.” Tears filled up his eyes and said, “ when you did not turn up for few days, I felt missing something and was unable to put my heart in my work. Lest you also not start hating me” he started laughing loudly.

“I like you and love you,” Sonia did not know how she said this. Peter just screamed in happiness. “ I also love you very much” He got up and started dancing and swirled on his toes like the well known Pop singer Michel Jackson, to express his happiness. He fixed a date to have lunch with Sonia. However he had no habit to go on dating and Sonia too was to go on dating with somebody first time. She felt that as if she was going to throw a stone in the stagnant water of culture today. Definitely it will create ripples. She said to herself if there are no waves in the water it starts stinking. And stagnant culture is also like that. She knew very well that these waves will shake the walls of her family. Once she recalled the flared up faces of her father,jagpal Singh and brother Dabar. She shuddered. Then Peter spoke, “ where you are lost in thoughts Sonia, just have a look at my game before you go”

His steps starts heading towards the court unknowingly. She went on watching his practice while standing outside the court. Peter jumps on the net like a hawk after snatching the ball. He has the speed of the lightning striking in the skies. He moves with silent steps of a leopard and pounces upon its pray like typoon and was securing points after points. How a person with a soft heart like him has such a wonderful power. Perhaps the first time in his life somebody made love realized to him.

Many people passed by her but she went on watching his practice without bothering about them. And then she left home after saying goodbye to Peter with love. Her mother was already waiting for her, and said as Sonia reached home, “ your aunt living at Rurhka village in Punjab, has found a boy for you living near the city of Navashehar. He is an engineer and has a lot of property and moreover he is a thorough gentlemen. He is just a gold.” Sonia smiled at her mother and said, “ Mom, I have already found a gold but he is a black gold” The eyes of her mother remained opened . Sonia went on seeing the waves created in the stagnant water with a stone thrown by her. She also remembered her sisiter Ravina’s condition for whom they found a boy like a ‘gold’. And then she also recalled her mother’s saying ‘ to hell with the gold which eats into your ears’
She went into her room and shut the door and started waiting for the impending earthquake.