COMMUNITY NEWS

About two hundred people participated in this event linked with Black History month .

28^th annual function of Panjabi Sahit Sabha East London was held on 13^th October 2007 at Ripple Hall, Barking.

“Celebrating Diversity” was the name given to this event which was started with melodious recitation by Mrs Manju Parmar, a ghazal by Gurdas S Parmar.

An anthology of short stories written by immigrant writers portraying the hidden complexities of diverse cultures; translated into English titled “The Lost Trail” was released by his worshipful mayor of LBBD, Fred Barn. Performing the ceremony of book-release, the worshipful mayor said, ”I appreciate the efforts of the Sabha. This book will kindle the idea of friendship, nearness, understanding, co-operation and integration among the different communities living together in the UK. It also will help keep alive knowledge, respect and pride of their own culture which is essential for the beauty and richness of culture of the country of their adoption.”

With Sathi Ludhianwi in the chair, began the poetical symposium which was enjoyed by the audience. Nishi Malhotra’s songs created an atmosphere of ecstasy and folk dances reminded the audience of the richness of their old culture. Performing arts were inspiring and stimulating.

Councillor Inder Singh Jamu, councillor Nirmal Singh Gill and Gurdas Singh Parmar, president Punjabi Kala Manch were also present on the stage.

With a song by Manju Parmar and words of thanks, for all present, from the president, the function ended. Stage was conducted thoughtfully by Mr Gurnam Gill, General Secretary of the Sabha.

sad news
Dalbir singh of punjabi tribune of jagat tamasha fame expired today at 3 pm in his office while talking to a junior jounalist.

Janmeja Singh Johl
91-98159-45018
other emails : contact@janmejajohl.com
website : www.janmejajohl.com

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A function was organised by Panjabi Sahit Sabha East London with co-operation of Punjabi Centre Redbridge, at 293-297 Ley Street, Ilford on Friday, 8^th June.

After refreshments, in the first session Prof. Puran Singh read the paper on Ajit Singh Deol’s poetry and it finished with a balanced discussion. Second session was of poetical symposium and musical entertainment. Last half an hour was of open dialogue with Deol Sahib. Though it was a weekday, still nearly hundred people of all ages, both male and female, found this meeting of four hours duration very stimulating enjoying the company of Deol Sahib from Mumbai.

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asIN smJdy hF ik BfvyN pSjfb dy muwK mSqrI sR: pRkfsL isSG bfdl pSjfb dy lokF nfl kIqy gey afpxy vfaidaF nUM pUiraF krn leI swcy idloN gSBIr idKfeI dy rhy hn pr bfdl srkfr nUM afpxf cox mYnIPYsto lfgU krn ivc iek sSjIdf sSGrsL qy cuxOqIaF df mukfblf krn dy dOr ivcoN vI lMGxf pY skdf hY. hfl hI ivc Kqm hoeIaF ivDfn sBf dIaF coxF ivc akflI dl bfdl ny afpxf cox mYnIPYsto vwK-vwK pSj hYWz lfeInf hyT jfrI kIqf sI ijnHF ivc iksfnF dI KusLhflI vfsqy, dilq pirvfrF leI, nOjvfnF dy leI, ivkfs sbSDI buinafdI ZFcf aqy vpfr qy AudXogF vfsqy skImF df ijLkr kIqf igaf hY. akflI dl ny afpxy ies cox mYnIPYsto ivc AunHF sfry hI muwidaF nUM driknfr krky rwK idwqf sI ijnHF muwidaF leI akflI dl iek lMby smyN qoN sSGrsL krdf af irhf hY ijnHF ivc afnMdpur dy mqy anusfr pSjfb nUM vwD aiDkfr idvfAuxy, cSzIgVH qy hor pSjfbI boldy ielfky pSjfb ivc sLfml krvfAuxy, jLylHF ivc njLrbSd byksUr iswK nOjvfnF nUM irhfa krvfAuxf aqy iswKF dI nslkusLI leI ijLSmyvfr puils aPLsrF nUM Xog sjLfvF idvfAux ijhy muwdy sLfml hn. akflI dl ny BfvyN ienHF muwidaF nUM driknfr krky pSjfb dy rfj Bfg nUM pRfpq kr ilaf hY pr asIN smJdy hF ik akflI dl vloN AuTfey gey ienHF muwidaF dI pRfpqI leI ijwQy iswK kOm nUM iek lMby sSGrsLmeI dOr ivcoN lMGxf ipaf hY AuWQy ies sSGrsL ivc iswKF df bhuq jfnI aqy mflI nuksfn hoieaf hY.lyikn ies idsLf ivc isK kOm nUM hoeI prfpqI isPr dy brfbr hY. hfl dI GVI BfvyN akflI lIzrisLp ienHF muwidaF nUM driknfr krn dy ipwCy afpxI pfrtI df koeI nuksfn nhIN smJ rhI lyikn BivwK ivc akflI dl nUM ienHF muwidaF dy driknfr kIqy jfx vfly sSBfvI nuksfn nUM Bugqx leI afpxy afp nUM iqafr jLrUr rwK lYxf cfhIdf hY. ikAuNik iswKF dI af rhI nvIN pIVHI hr iek kSm nUM mYirt dy aDfr qy hI PYslf krn df ruJfn rwKdI hY. ies leI akflI dl dI lIzrisLp leI iswKF nUM ies gwl df jvfb dyxf bhuq musLikl ho jfeygf ik ijhVy muwidaF dI pRfpqI leI iswK kOm df ieqnf jfnI qy mflI nuksfn ho cuwkf hY AunHF muwidaF nUM driknfr krn ipwCy akflI dl dI kI mjLbUrI hY? KYr ieh gwlF BivwK nfl sbSDq hn. sLfied vrqmfn akflI lIzrisLp nUM iswK nOjvfnF dI aglI pIVHI dy svflF df jvfb dyx df mOkf hI nf imly. ies leI asIN ipCokV dIaF gwlF nUM ieQy hI rwKdy hoey BivwK ivc akflI-Bfjpf gTjoV vloN afpxf cox mYnIPYsto lfgU krn dIaF gwlF AuWpr hI afpxy pfTkF df iDafn kyNdirq krdy hF. akflI dl dy vrqmfn cox mYnIPYsto ivc koeI gwl aijhI nhIN idKfeI dy rhI ijs nUM pUrf krn ivc akflI srkfr nUM koeI musLkl df sfhmxf krnf pvy. aijhf krn leI jykr loV hY qF Auh kyvl PSz pYdf krn dI loV hY.

pfxIaF df mslf-pSjfb dy muwK mSqrI sR: pRkfsL isSG bfdl ny pSjfb dy pfxIaF dy msly AuWpr afpxf sKLq stYNz lYNidaF ieh gwl duhrfeI hY ik pSjfb trmInysLn afPL irvr vftr aYgrImYNt aYkt

2004 dI Dfrf pSj nUM asSblI ivc pysL krky KLqm kIqf jfeygf. jykr sR: bfdl afpxI ies gwl nUM lfgU krvfAux ivc sPLl ho jFdy hn qF pSjfb dy ikrsfn nUM afriQk brbfdI qoN bcfieaf jf skdf hY lyikn svfl ieh AuWTdf hY ik jykr sB kuJ kfnUMnI qOr qy sSBv hY qF sSn 2004 ivc ies aYkt dy nfl ies Dfrf nUM KLqm krvfAux leI afvfjL ikAuN nhIN bulMd kIqI geI. pSjfb dy pfxIaF sbSDI JgVy df kys suprIm kort dy ivcfr aDIn vI ipaf hY. kI aijhI hflq ivc pSjfb dy muwK mSqrI sR: pRkfsL isSG bfdl pSjfb trmInysLn afPL irvr vftr aYgrImYNt aYkt 2004 dIaF DfrfvF nfl CyV CfV krn ivc sPLl vI ho skdy hn ik nhIN ieh qF afAux vflf smF hI dwsygf.

iksfnF nUM muPLq ibjlI pfxI-iksfnF nUM muPLq ibjlI pfxI idwqy jfx df eyjSzf vI akflI-Bfjpf srkfr dy eyjSzy ivc sLfml hY. ieh qjLrbf sSn 1997 ivc bxI akflI-Bfjpf srkfr vloN Aus vkq vI kIqf igaf sI. Aus vkq ikrsfnF nUM muPLq idwqI jfx vflI ibjlI df ieh hfl ho igaf sI ik ikrsfn ieh kihx leI mjLbUr ho gey sn ik AunHF nUM AunHF dIaF loVF pUrIaF krn leI pUrI ibjlI cfhIdI hY. bysLwk Aus leI AunHF nUM ies leI bxdf ibjlI df ibl hI ikAuN nf dyxf pvy. BfvyN srkfr ny ies gwl df Kulfsf nhIN kIqf ik srkfr ibjlI dIaF loVF nUM pUiraF krn leI ikhVy sfDn pYdf krygI ikAuNik pUry pSjfb aSdr ies vyly ibjlI dI mSg 8500 mYgfvft qwk jf phuScI hY. lyikn pSjfb kol ibjlI Auqpfdn dI smrQf kyvl 6000 mYgfvft hI hY. grmIaF dy mOsm ivc ibjlI dI ieh mSg 2500 mYgfvft hor vI vD jFdI hY. hux vyKxf ieh hY ik srkfr iksfnF nUM 24 GSty ibjlI muPLq dyx leI ibjlI df pRbSD ikhVy-ikhVy sfDnF qoN krn ivc sPLl huSdI hY.

lokF nUM cfr rupey iklo aftf qy 20 rupey iklo dfl-pSjfb dy lokF nUM afpxf iZwz Brn leI srkfr vloN cfr rupey iklo dI kImq AuWpr aftf qy vIh rupey pRqI iklo dy ihsfb nfl dfl dyx df vfadf vI kIqf jf irhf hY. pSjfb aSdr awj mihSgfeI df hfl ieh hY ik ieQy CoilaF dI dfl 40 rupey iklo, aftf 14 rupey iklo, msrF dI dfl 60 rupey iklo, KSz 22 rupey iklo, mUSgI 50 rupey iklo, sSqrf 30 rupey iklo qy syb 80 rupey iklo dy ihsfb nfl ivk rhy hn. ijs kfrx afm lokF df ijAuxf musLkl ho igaf hY. ies leI jykr srkfr lokF nUM cfr rupey iklo aftf qy vIh rupey iklo dy ihsfb nfl dfl muhweIaf krvfAux ivc sPLl ho jFdI hY qF inrsSdyh ieh pSjfb dy lokF nUM bhuq vwzI rfhq phuScf skygI. lyikn srkfr pSjfb ivc cuSgI muafPL krky qy ikrsfnF nUM muPLq ibjlI pfxI dy ky afpxy ies hox vfly KricaF nUM iks qrHF pUrf krygI ies gwl df pqf qF afAux vfly smyN ivc hI lwg skygf. hfl dI GVI akflI-Bfjpf srkfr vloN lokF nfl kIqy gey coxF dOrfn vfaidaF nUM inBfAux dy aYlfnF df svfgq krnf hI bxdf hY.

Subject: [Kartarpur] Are Guru Gobind Singh's teachings different from those of the Guru Granth ?

Underneath you will find the full text of the resolution adopted at the Sikh meet held in Ludhiana on December 23.

I do not usually get involved in discussions about the Dasam Granth, as I think these discussions are irrelevant and lead only in one direction : away from the Guru Granth, the eternal Bringer of Light into Darkness.

Most contributors to this discussion are trying to prove that Guru Gobind Singh did write, or did not write the various elements that make up the Dasam Granth. Neither party will be able to prove their case, although some elements that make up the Dasam Granth are clearly attributed in the text itself to writers who are not described by any name that points to Guru Gobind Singh.

There are two reason why some people are so desperately clinging to this collection of love stories, stories about avtars of Hindu devtas and about Chandi who killed crores of demons.

The first one is that there are a number of sabads in the Dasam Granth (they make up no more than about 50 pages of the great big tome), that seem to be in tune with the teachings of the Guru Granth, and some of which were probably used during the first amrit ceremony at Anandpur Sahib. They believe that if we reject the Dasam Granth we reject these sabads, and with that we reject Guru Gobind Singh's amrit ceremony.

Secondly, as can be clearly seen seen under point 4 of the underneath resolution, those that attended the Sikh Meet believe that the Dasam Granth, or at least those sabads that I refer to above, and which are part of the Dasam Granth, teach something that is different from what Guru Granth Sahib teaches.

If that is true we should of course immediately stop reciting those sabads that are found in the Dasam Granth and which we recite as part of our Nitnem. The IHRO and its friends recognise the Guru Granth as the only Guru of the Sikhs. Admitting to that and then stating that without the Dasam Granth the Sikhs will be meek and docile (tame-able), shows that the IHRO and its friends have no understanding of the teachings of the Guru Granth, and of the lives of the first 9 Gurus. Guru Nanak, Guru, Arjan, Guru Hargobind, Guru Teg Bahadur docile and tame-able ? And what about all the references in the Guru Granth about being a sacrifice, and about giving your head, is that docile and tame-able ?

Sabads like Jáp are in tune with the teachings of Guru Granth, regardless of who the author is.

The Amrit ceremony does not depend on the fact that we try to repeat exactly what happened on Vaisakh 1999, it depends on us understanding the the spirit of it, which I would sum up as giving your total commitment to Guru, to God.

Those that think that following Guru Granth makes you docile have not understood Guru's teachings, and maybe confuse humility with docility. Implying that Guru Gobind Singh's teachings are different from those of the Guru Granth is exactly what all kind of western and Hindu 'scholars' have been trying to do, showing how little they understand either Guru Gobind Singh, the preceding nine human Gurus and the Guru Granth.

I have not set out to insult anybody or to hurt anyone's feelings, and my excuses if I have inadvertently done so.

The Sikh Meet, comprising of Sikh groups, institutions and scholars on 'Sri Dasam Granth and its spiritual and historical aspects', organised by the International Human Rights Organisation (IHRO) at Sri Guru Singh Sabha Gurdwara, Sarabha Nagar, Ludhiana, on December 23, 2006, after discussion, resolved as under:

1. That Sri Guru Granth Sahib is Guru of the Sikh Panth, as has been ordained by Guru Gobind Singh and Tenth Master's Bani- Sri Dasam Granth is sacred Bani and it has bee accepted so by the Sarbat Sangat world wide.

2. That all those who doubt or create misunderstanding about Sri Dasam Granth, the Bani of Guru, are enemies of the Sikhs and are stooges of Brahmanwadis (Biparwadis) who are bent upon to rundown the Khalsa from its ideology by creating confusion about the (Dasam) Granth of the Khalsa.

3. That the antagonists of Sri Dasam Granth, while gratifying the Biparwadis, are playing in hands of intelligence agencies which are entrusted with the task of taking Sikhs away from their political issues and Panthak goals by involving them in unnecessary controversies (in the Panth) relating to Dasam Granth, Raag Mala, etc.

4. That the Sikhs have only Dasam Granth, besides Sri Guru Granth Sahib, as scripture that manifests wondrous Khalsa. Dasam Granth is the only inspiration and source of Khalse di Rehat, Khalse de Udesh, Khalse de Kakaars. Khalse da Khanda, Banis of Nit Nam- 'Jaap Sahib', 'Chaupayee Sahib' and 'Tuve-Prasaad Sawayeeae', etc, Ardas of the Khalsa, Khalsa Mehma, Concept of Dharam Yudh, Khalsa de Jakare- Deg Teg Fateh, Waheguru ji ka Khalsa Waheguru ji ki Fateh, Character of the Khalsa and the concept of Charhdi Kala of the Khalsa. "Therefore, we are of the view and strongly believe that Dasam Granth is Granth of the Khalsa, without which Khalsa is meek and docile (tameable), and only he or she can correctly comprehend Dasam Granth who has full faith in the ideology of the Gurus.

5. That Sri Guru Granth Sahib is the only Scripture of the Sikhs, which has been conferred, with the status of the Guru by the Tenth Master. This status cannot be accorded to any other Sikh scripture. We also caution those who are wittingly or unwittingly trying to create confusion (doubts) on this count.

6. That these days, the adversaries are trying to condemn Dasam Bani quoting it as Triya Charitar. Not only that, they even do not hesitate to give bad name to the Tenth Master of the Sikhs. "We want to clarify that the Triya Charitar's full connotation is 'Charitropakhyan' (a Sanskrit word) which literally means tale, true or lift up. And Bhai Mani Singh in Bhagat Mala has said, "Charitar have been there so that Singhs do not get indulged or trapped in women's intrigues and machinations."

7. That the so-called controversy about the Dasam Granth was finally resolved in 1931 when the entire issue was reviewed under the aegis of The Darbar Sahib Committee of the Shiromani Gurdwara Parbandhak Committee (SGPC) which vindicated the earlier conclusions that the Dasam Granth was entirely the work (Bani) of Guru Gobind Singh. Thus, no individual has any right to create doubts or confusions about the Dasam Bani but after Bhasauris, the new Bhasauris include Gurtej Singh (former IAS), Harbhajan Singh (Missionary), Gurbax Singh Kala Afgana, Joginder Singh (Spokesman), Rajinder Singh Khurana (Khalsa Panchayat) and Mohinder Singh Josh who have contributed nothing on Sikh thought, Sikh philosophy and spiritualism.

"We, therefore, caution the Sikh Sangat to beware of such persons and to ignore them out rightly, calling upon them to stick to their Panthak, national goals and religio-political issues. We also warn the opponents and ask them to stop criticising the Dasam Bani forthwith."

The Panthak meet constituted a 7-member Prosecution Committee comprising of Baba Harnam Singh, Damdami Taksal; Principal Gurmukh Singh (Akhand Kirtani Jatha), Gurmat College, Patiala; Giani Sher Singh Nihang (Buddha Dal), Gurdwara Manji Sahib, Ambala; Baba Avtar Singh Nihang, Sursinghwale (Tarna Dal); Gurcharanjit Singh Lamba, Editor Sant Sipahi and D S Gill Chairperson IHRO. D S Gill will act as Coordinator of the Committee.

The committee will prosecute all those opponents of Dasam Granth who would criticise Dasam Granth through books, newspapers etc, in courts of law.

The Meet, besides the Prosecution Committee members and IHRO and its religio-political front Sikh League activists, was attended by 22 representatives of Damdami Taksal, Akhand Kirtani Jatha, Chief Khalsa Divan, Guru Gobind Singh Study Circle, SGPC. They included Dr Harpal Singh Pannu, Punjabi University, Patiala, Prof Anurag Singh, Principal Ram Singh, Manjit Singh Calcutta, Bhai Manjit Singh, Bhai Hardip Singh, Tejwant Singh, Avtar Singh Gill, M S Grewal, Sukhdev Singh, Anmol Singh Grewal and Inderjit Kaur advocates.

Subject: YOUNG POET MANOJ BHAWUK GETS BHARTIYA BHASHA PARISHAD AWARD

YOUNG POET MANOJ BHAWUK GETS BHARTIYA BHASHA PARISHAD AWARD

A Kolkata based organisation “Bhartiya Bhasha Parishad” has honoured a young Bhojpuri poet Manoj Bhawuk for his Ghazal collections.

The name of his Ghazal collection book is “Tasveer Zindagi Ke”. This is the first time this honour has been given to Bhojpuri literature. Manoj Bhawuk had been awarded in a ceremony organised in kolkata..

This honour was given to him by Thumri legend Girija Devi and famous bollywood film director and lyricist Gulzar.

During the programme the award winners for the year 2005 were also honoured. Among them were Neelakshi Singh (hindi),Ajmer siddhu (Punjabi),Thoram Netrajit Singh (Manipuri), Hulol Nagpati (Kannad).

Other than Mr. Manoj Bhawuk,the other young poets who were honoured for the year 2006 were, Mr. Yatindra Mishra for Hindi, Mr. Shahid Akhtar for Urdu and Mr. Santosh Ichchkinnam for his contribution in Malayalam.

Describing the work of Mr. Manoj Bhawuk, Dr. Kusum Khemani of “Bhartiya Bhasha Parishad” ,said that, inspite of living in far away country Uganda and now in UK, Mr. Manoj Bhawuk is writing in Bhojpuri. His poems are deep rooted in cultural ground, like a plant with its roots in the Earth which gets its resources for life from its surroundings.

Dr. Khemani highly praised Mr. Bhawuk, for his creations and said that the young poet depicts the social affairs of life in bhojpuri phrases beautifully. She said that Bhartiya Bhasha Parishad is very proud to honour the young noble poet laureate , Mr Manoj Bhawuk.

During the ceremony Mr .Manoj Bhawuk said that “actually the honour of Bhojpuri language & literature is also honour of those hundreds of thousands of bhojpuri speaking people world wide who are wishing the great future of Bhojpuri”

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1 & 3- Manoj Bhawuk [from London]receiving the award from Gulzar and Girija Devi