# Moral Law In Sikh Religion



## Archived_Member16 (Aug 2, 2009)

*Moral Law in Sikhs Religion*​ 
Law cannot be defined in lay man’s language. It has different connotations for different people. A citizen may think of law as a set of rules which he must obey. A lawyer may think of law as a vocation. A legislator may think of law as something created by him. There are different types of laws for various fields, e.g. civil law, criminal law, International law, Labour law, etc. Law includes all the rules and regulations which control the administration. The rules which are set and which are to be followed by people is the law in general sense. Law is a code of conduct. Law changes with circumstances and conditions in the society. Law includes customs, tradition and general sentiments. Justice, equity and good conscience are pillars of law. If there is no specific law or custom, then these three are applied. The object of law is to provide justice as well as to establish socio-economic justice and remove the existing imbalance in socio-economic structure. Law plays important role in achieving various socio-economic goals enshrined in our constitution. Justice is given when the affected people go to law. Justice is provided by law, justice means giving a person a status of equality. Law, many a time, provides punishment to one and this punishment gets justice to another. Thus both law and justice are inter-related to each other and yet not related with each other.

Laws are made essentially for obtaining social discipline and civil decorum so as to provide justice to the sufferer but certain lacunae have been left which create a lot of difficulties for the common man to reach or approach the path of law. That is why justice, as is commonly seen, is denied most of the time, as the path to reach the stage to actually achieved justice is too difficult and too long. The more it is delayed - because of certain applied forces such as poverty or power-politics, the more there are chances of it being denied ultimately, but for few exceptions.

*Shabad as Law*:
Coming to the dominion of religion, Sikhism is the latest of faiths where all devotees bow before the everpresent Guru – Guru Granth Sahib. The concept of Sikhism is obedience to the Shabad Guru, accepting it as Divine Order – Dhur – ki – Bani – as this Divine Communion provides the true connection between the Guru and His followers without any bias of caste, colour or creed and everyone obeys the order in the form of Shabad – Hukamnama. It’s practical application in routine life is simply effective and totally abiding.

Whereas Simran, (recitation of His Name) has been kept at the top in Sikhism, Sewa, (service - to community and the downtrodden) and Muafi (forgiveness) has been given an equal importance. In this way, forgiveness has been kept at safe distance from Saza (punishment), and the concept of punishing for the sake of punishment (revenge) has not been given any place in Sikhism. However, punishment (in the form of realization or repentence) has been brought under the code of Sikh way of life in the form of Tankhah (punishment) for any misconduct in religious matters. This can be exercised at an individual level or at community level. It is always executed under the guidance and blessings of Guru Granth Sahib, in a royal congregation of Siri Guru Granth Sahib, in the Sangat (congregation) itself, after seeking permission from the Holy Guru before whom a total submission is made first of all in the form of Ardas (prayer). A submission in toto, alongwith an assurance to accept and act according to the Holy Order is made and an assurance is submitted that whatever is the Tankhah (punishment) passed by the Holy priest, will be abiding. This open acceptance is made before Siri Guru Granth Sahib; in the Sangat (Congregation) realising the presence of All Gurus by heart. Shabad (Holy hymns) are recited, followed by the Holy order. This is conveyed by the high priest, without any bias or prejudice and is conveyed in a calm and serene atmosphere. No force or pressure is allowed to play any role, neither there is any place of such velocious and nuclear acts in Sikhism. The noble facet of punishment is its acceptance in good cheer. The most significant part of the application of law and meeting out justice is always in the form of cleansing at heart and realisation at mind level, and never striking physically although physical acts of performance, such as cleaning of utensils, floor washing, etc. are mostly utilised. There is intermingling of punishment with continuous and simultaneous recitation of Holy hymns, while physically performing the Sewa, so as to leave behind the feeling of repentance and making him - or her - agree to never repeating the same acts in future.

Hence a step further would explain that justice in Sikhism lies in forgiving, it lies in repentance, it lies in accepting the fault by heart, and it lies in total submission, and it doesn’t rest in revenge. And the punishment for the folly is never prescribed in the form of using force or power. Rather, it is always described in bringing a state of transforming arrogance into humility. 

Again, Sangat (holy congregation) has been entrusted with as much power as the Guru has, and can thus decide the fate of the defaulters. At the same time, unwanted reasoning or arrogance have no place. An humble approach or serene silence, however, should never be taken as that he is not aware of what is happening around. This judicious approach and prudently solving all the problems pertaining to Sikh community and connected and concerned with Sikh way of life, have all been credited to the Akal Takht seat of the high priest since centuries and everyone has bowed down to the highest seat of justice. Sikhs are alive, so are the Sikh laws, as all wills and walls of law flow and lead to justice in Sikhism.

Akal Takht Sahib is the highest seat of religious authority in Sikhism to give justice to the needy. It is the Throne of God in reality. The Sixth Guru of Sikhs, Sri Guru Hargobind Ji planned and himself laid the foundation of the Throne and Baba Gurdita Ji and Baba Buddha Ji placed bricks respectively to construct it’s walls. Guru Sahib sat here as spiritual Monarch as defending faith and awarding honours and punishment. Factually, the institution of the Akal Takht was a declaration that the Sikhs were not to bow to any extraneous dominance. Those who follow Sikhism, are always to obey and comply with the precepts issued by the Akal Takht. A living example of accepting the punishment passed by the high priest of the Akal Takht on Maharaja Ranjit Singh upon being held guilty is not well-known to Sikh community.

The Sixth Guru issued a unique commandment that the Akal Takht must for all times be obeyed by all Sikhs in temporal and religious matters. Any conflict, with regard to any matter, once referred to the Akal Takht, the decision of the Akal Takht becomes final and binding. The seat of justice is not only to solve the political and socio-religious problems of Sikh community but also to inspire for the process of global justice for any person of any community the world over. Akal Takht was constructed for providing justice to suffering community, affected both physically and morally, and its creation in itself is a symbol of justice - social, moral or political. The laws are equal both for ruler and his people; the applicability and practicability of laws remain same for all to reach the ultimate justice; as said earlier Sikh Monarch Ranjit Singh himself was subjected to physical punishment and he had to bow before Akal Takht Sahib to accept the order and requested to grant him pardon. This signifies Court of the Creator (God) for the justice to His creatures (community). It is with evil interest that the highest seat of justice in Sikhism should get a jolt, Operation Blue Star was launched, for which the Indian Government should tender an apology.

*Gurdwara Legislation*:
Do we need laws to govern Sikh institutions? Yes, we need to have our own laws that stand firm on faith and truth according to our traditions. Physiological functioning of a community within a set frame work of rules and regulations (well governed by Laws) always yield a healthy society. No doubt that there always remains a room for necessary amendments as per social needs with the positive nod from the general community, but once formed, laws remain same for all the people in a community; The equality that the laws bring forms a basis for Sikh community; even otherwise the laws must be crystal clear for the Sikh community, then laws should be for inter-community relations and deal with other communities to deal with. This shall bring forth justice not only to Sikhs, but to the global society as a whole. The time has come when these laws have to be framed for restructuring the declining values of this vital community, with a special emphasis on giving justice to the new generation that is restive, if not able to revive moral values in the elderly population. We do need moral laws to discipline the present deteriorating lot of Sikh community that has actively been engaged in a mad race for money and materialism.

_*Rajinder Singh Bhatia, Ludhiana
*_​


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## spnadmin (Aug 2, 2009)

*Re: Moral Law in Sikhs Religion*

Soul_Jyot ji

I am still thinking/pondering the ideas in this article. Some things make sense. Others are disturbing. Wish I knew how to proceed. This is a tough one for me.


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## Archived_Member_19 (Aug 2, 2009)

*Re: Moral Law in Sikhs Religion*

Moral Relativism vs Moral Absolutism


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## harbansj24 (Aug 3, 2009)

*Re: Moral Law in Sikhs Religion*

Soul_Jyot ji and Narayanjot ji,

The ideas expressed in this article especially the last para are too sweeping to be left to bodies like SGPC. These can only be comprehensively taken up as discussed in another thread "Authentic Sikhism Defined?" during the the next reform and revival movement of Sikhism which is bound to happen sooner than later. And since this time it will be International in nature, it will have intra Sikh, inter community and Global ramifications as suggested in the article.


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## spnadmin (Aug 3, 2009)

*Re: Moral Law in Sikhs Religion*

harbhansj24 ji

I wonder if you would paint a picture in words of how you envision a global discussion of the questions raised in the article. Who would the participants be? How would they convene? What sequence would their deliberations take? Where would they meet? How often and what kinds of meeting agendas might they employ? There are lots of other questions that I can't think of right now. But it sounds almost as if it were like an International Convocation. Why not start the scenario and see where others go with it.


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## Archived_Member_19 (Aug 3, 2009)

*Re: Moral Law in Sikhs Religion*

ਆਸਾ ਮਹਲਾ ੪ ॥ 
आसा महला ४ ॥ 
Āsā mėhlā 4. 
Aasaa, Fourth Mehl: 

ਸਤਜੁਗਿ ਸਭੁ ਸੰਤੋਖ ਸਰੀਰਾ ਪਗ ਚਾਰੇ ਧਰਮੁ ਧਿਆਨੁ ਜੀਉ ॥ 
सतजुगि सभु संतोख सरीरा पग चारे धरमु धिआनु जीउ ॥ 
Saṯjug sabẖ sanṯokẖ sarīrā pag cẖāre ḏẖaram ḏẖi▫ān jī▫o. 
In the Golden Age of Sat Yuga, everyone embodied contentment and meditation; religion stood upon four feet. 

ਮਨਿ ਤਨਿ ਹਰਿ ਗਾਵਹਿ ਪਰਮ ਸੁਖੁ ਪਾਵਹਿ ਹਰਿ ਹਿਰਦੈ ਹਰਿ ਗੁਣ ਗਿਆਨੁ ਜੀਉ ॥ 
मनि तनि हरि गावहि परम सुखु पावहि हरि हिरदै हरि गुण गिआनु जीउ ॥ 
Man ṯan har gāvahi param sukẖ pāvahi har hirḏai har guṇ gi▫ān jī▫o. 
With mind and body, they sang of the Lord, and attained supreme peace. In their hearts was the spiritual wisdom of the Lord's Glorious Virtues. 

ਗੁਣ ਗਿਆਨੁ ਪਦਾਰਥੁ ਹਰਿ ਹਰਿ ਕਿਰਤਾਰਥੁ ਸੋਭਾ ਗੁਰਮੁਖਿ ਹੋਈ ॥ 
गुण गिआनु पदारथु हरि हरि किरतारथु सोभा गुरमुखि होई ॥ 
Guṇ gi▫ān paḏārath har har kirṯārath sobẖā gurmukẖ ho▫ī. 
Their wealth was the spiritual wisdom of the Lord's Glorious Virtues; the Lord was their success, and to live as Gurmukh was their glory. 

ਅੰਤਰਿ ਬਾਹਰਿ ਹਰਿ ਪ੍ਰਭੁ ਏਕੋ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਈ ॥ 
अंतरि बाहरि हरि प्रभु एको दूजा अवरु न कोई ॥ 
Anṯar bāhar har parabẖ eko ḏūjā avar na ko▫ī. 
Inwardly and outwardly, they saw only the One Lord God; for them there was no other second. 

ਹਰਿ ਹਰਿ ਲਿਵ ਲਾਈ ਹਰਿ ਨਾਮੁ ਸਖਾਈ ਹਰਿ ਦਰਗਹ ਪਾਵੈ ਮਾਨੁ ਜੀਉ ॥ 
हरि हरि लिव लाई हरि नामु सखाई हरि दरगह पावै मानु जीउ ॥ 
Har har liv lā▫ī har nām sakẖā▫ī har ḏargėh pāvai mān jī▫o. 
They centered their consciousness lovingly on the Lord, Har, Har. The Lord's Name was their companion, and in the Court of the Lord, they obtained honor. 

ਸਤਜੁਗਿ ਸਭੁ ਸੰਤੋਖ ਸਰੀਰਾ ਪਗ ਚਾਰੇ ਧਰਮੁ ਧਿਆਨੁ ਜੀਉ ॥੧॥ 
सतजुगि सभु संतोख सरीरा पग चारे धरमु धिआनु जीउ ॥१॥ 
Saṯjug sabẖ sanṯokẖ sarīrā pag cẖāre ḏẖaram ḏẖi▫ān jī▫o. ||1|| 
In the Golden Age of Sat Yuga, everyone embodied contentment and meditation; religion stood upon four feet. ||1|| 

ਤੇਤਾ ਜੁਗੁ ਆਇਆ ਅੰਤਰਿ ਜੋਰੁ ਪਾਇਆ ਜਤੁ ਸੰਜਮ ਕਰਮ ਕਮਾਇ ਜੀਉ ॥ 
तेता जुगु आइआ अंतरि जोरु पाइआ जतु संजम करम कमाइ जीउ ॥ 
Ŧeṯā jug ā▫i▫ā anṯar jor pā▫i▫ā jaṯ sanjam karam kamā▫e jī▫o. 
Then came the Silver Age of Trayta Yuga; men's minds were ruled by power, and they practiced celibacy and self-discipline. 

ਪਗੁ ਚਉਥਾ ਖਿਸਿਆ ਤ੍ਰੈ ਪਗ ਟਿਕਿਆ ਮਨਿ ਹਿਰਦੈ ਕ੍ਰੋਧੁ ਜਲਾਇ ਜੀਉ ॥ 
पगु चउथा खिसिआ त्रै पग टिकिआ मनि हिरदै क्रोधु जलाइ जीउ ॥ 
Pag cẖa▫uthā kẖisi▫ā ṯarai pag tiki▫ā man hirḏai kroḏẖ jalā▫e jī▫o. 
The fourth foot of religion dropped off, and three remained. Their hearts and minds were inflamed with anger. 

ਮਨਿ ਹਿਰਦੈ ਕ੍ਰੋਧੁ ਮਹਾ ਬਿਸਲੋਧੁ ਨਿਰਪ ਧਾਵਹਿ ਲੜਿ ਦੁਖੁ ਪਾਇਆ ॥ 
मनि हिरदै क्रोधु महा बिसलोधु निरप धावहि लड़ि दुखु पाइआ ॥ 
Man hirḏai kroḏẖ mahā bisloḏẖ nirap ḏẖāvėh laṛ ḏukẖ pā▫i▫ā. 
Their hearts and minds were filled with the horribly poisonous essence of anger. The kings fought their wars and obtained only pain. 

ਅੰਤਰਿ ਮਮਤਾ ਰੋਗੁ ਲਗਾਨਾ ਹਉਮੈ ਅਹੰਕਾਰੁ ਵਧਾਇਆ ॥ 
अंतरि ममता रोगु लगाना हउमै अहंकारु वधाइआ ॥ 
Anṯar mamṯā rog lagānā ha▫umai ahaŉkār vaḏẖā▫i▫ā. 
Their minds were afflicted with the illness of egotism, and their self-conceit and arrogance increased. 

ਹਰਿ ਹਰਿ ਕ੍ਰਿਪਾ ਧਾਰੀ ਮੇਰੈ ਠਾਕੁਰਿ ਬਿਖੁ ਗੁਰਮਤਿ ਹਰਿ ਨਾਮਿ ਲਹਿ ਜਾਇ ਜੀਉ ॥ 
हरि हरि क्रिपा धारी मेरै ठाकुरि बिखु गुरमति हरि नामि लहि जाइ जीउ ॥ 
Har har kirpā ḏẖārī merai ṯẖākur bikẖ gurmaṯ har nām lėh jā▫e jī▫o. 
If my Lord, Har, Har, shows His Mercy, my Lord and Master eradicates the poison by the Guru's Teachings and the Lord's Name. 

ਤੇਤਾ ਜੁਗੁ ਆਇਆ ਅੰਤਰਿ ਜੋਰੁ ਪਾਇਆ ਜਤੁ ਸੰਜਮ ਕਰਮ ਕਮਾਇ ਜੀਉ ॥੨॥ 
तेता जुगु आइआ अंतरि जोरु पाइआ जतु संजम करम कमाइ जीउ ॥२॥ 
Ŧeṯā jug ā▫i▫ā anṯar jor pā▫i▫ā jaṯ sanjam karam kamā▫e jī▫o. ||2|| 
Then came the Silver Age of Trayta Yuga; men's minds were ruled by power, and they practiced celibacy and self-discipline. ||2|| 

ਜੁਗੁ ਦੁਆਪੁਰੁ ਆਇਆ ਭਰਮਿ ਭਰਮਾਇਆ ਹਰਿ ਗੋਪੀ ਕਾਨ੍ਹ੍ਹੁ ਉਪਾਇ ਜੀਉ ॥ 
जुगु दुआपुरु आइआ भरमि भरमाइआ हरि गोपी कान्हु उपाइ जीउ ॥ 
Jug ḏu▫āpur ā▫i▫ā bẖaram bẖarmā▫i▫ā har gopī kānĥ upā▫e jī▫o. 
The Brass Age of Dwaapar Yuga came, and people wandered in doubt. The Lord created the Gopis and Krishna. 

ਤਪੁ ਤਾਪਨ ਤਾਪਹਿ ਜਗ ਪੁੰਨ ਆਰੰਭਹਿ ਅਤਿ ਕਿਰਿਆ ਕਰਮ ਕਮਾਇ ਜੀਉ ॥ 
तपु तापन तापहि जग पुंन आर्मभहि अति किरिआ करम कमाइ जीउ ॥ 
Ŧap ṯāpan ṯāpėh jag punn ārambẖėh aṯ kiri▫ā karam kamā▫e jī▫o. 
The penitents practiced penance, they offered sacred feasts and charity, and performed many rituals and religious rites. 

ਕਿਰਿਆ ਕਰਮ ਕਮਾਇਆ ਪਗ ਦੁਇ ਖਿਸਕਾਇਆ ਦੁਇ ਪਗ ਟਿਕੈ ਟਿਕਾਇ ਜੀਉ ॥ 
किरिआ करम कमाइआ पग दुइ खिसकाइआ दुइ पग टिकै टिकाइ जीउ ॥ 
Kiri▫ā karam kamā▫i▫ā pag ḏu▫e kẖiskā▫i▫ā ḏu▫e pag tikai tikā▫e jī▫o. 
They performed many rituals and religious rites; two legs of religion dropped away, and only two legs remained. 

ਮਹਾ ਜੁਧ ਜੋਧ ਬਹੁ ਕੀਨ੍ਹ੍ਹੇ ਵਿਚਿ ਹਉਮੈ ਪਚੈ ਪਚਾਇ ਜੀਉ ॥ 
महा जुध जोध बहु कीन्हे विचि हउमै पचै पचाइ जीउ ॥ 
Mahā juḏẖ joḏẖ baho kīnĥe vicẖ ha▫umai pacẖai pacẖā▫e jī▫o. 
So many heroes waged great wars; in their egos they were ruined, and they ruined others as well. 

ਦੀਨ ਦਇਆਲਿ ਗੁਰੁ ਸਾਧੁ ਮਿਲਾਇਆ ਮਿਲਿ ਸਤਿਗੁਰ ਮਲੁ ਲਹਿ ਜਾਇ ਜੀਉ ॥ 
दीन दइआलि गुरु साधु मिलाइआ मिलि सतिगुर मलु लहि जाइ जीउ ॥ 
Ḏīn ḏa▫i▫āl gur sāḏẖ milā▫i▫ā mil saṯgur mal lėh jā▫e jī▫o. 
The Lord, Compassionate to the poor, led them to meet the Holy Guru. Meeting the True Guru, their filth is washed away. 

ਜੁਗੁ ਦੁਆਪੁਰੁ ਆਇਆ ਭਰਮਿ ਭਰਮਾਇਆ ਹਰਿ ਗੋਪੀ ਕਾਨ੍ਹ੍ਹੁ ਉਪਾਇ ਜੀਉ ॥੩॥ 
जुगु दुआपुरु आइआ भरमि भरमाइआ हरि गोपी कान्हु उपाइ जीउ ॥३॥ 
Jug ḏu▫āpur ā▫i▫ā bẖaram bẖarmā▫i▫ā har gopī kānĥ upā▫e jī▫o. ||3|| 
The Brass Age of Dwaapar Yuga came, and the people wandered in doubt. The Lord created the Gopis and Krishna. ||3|| 


ਕਲਿਜੁਗੁ ਹਰਿ ਕੀਆ ਪਗ ਤ੍ਰੈ ਖਿਸਕੀਆ ਪਗੁ ਚਉਥਾ ਟਿਕੈ ਟਿਕਾਇ ਜੀਉ ॥ 
कलिजुगु हरि कीआ पग त्रै खिसकीआ पगु चउथा टिकै टिकाइ जीउ ॥ 
Kalijug har kī▫ā pag ṯarai kẖiskī▫ā pag cẖa▫uthā tikai tikā▫e jī▫o. 
The Lord ushered in the Dark Age, the Iron Age of Kali Yuga; three legs of religion were lost, and only the fourth leg remained intact. 

ਗੁਰ ਸਬਦੁ ਕਮਾਇਆ ਅਉਖਧੁ ਹਰਿ ਪਾਇਆ ਹਰਿ ਕੀਰਤਿ ਹਰਿ ਸਾਂਤਿ ਪਾਇ ਜੀਉ ॥ 
गुर सबदु कमाइआ अउखधु हरि पाइआ हरि कीरति हरि सांति पाइ जीउ ॥ 
Gur sabaḏ kamā▫i▫ā a▫ukẖaḏẖ har pā▫i▫ā har kīraṯ har sāŉṯ pā▫e jī▫o. 
Acting in accordance with the Word of the Guru's Shabad, the medicine of the Lord's Name is obtained. Singing the Kirtan of the Lord's Praises, divine peace is obtained. 

ਹਰਿ ਕੀਰਤਿ ਰੁਤਿ ਆਈ ਹਰਿ ਨਾਮੁ ਵਡਾਈ ਹਰਿ ਹਰਿ ਨਾਮੁ ਖੇਤੁ ਜਮਾਇਆ ॥ 
हरि कीरति रुति आई हरि नामु वडाई हरि हरि नामु खेतु जमाइआ ॥ 
Har kīraṯ ruṯ ā▫ī har nām vadā▫ī har har nām kẖeṯ jamā▫i▫ā. 
The season of singing the Lord's Praise has arrived; the Lord's Name is glorified, and the Name of the Lord, Har, Har, grows in the field of the body. 

ਕਲਿਜੁਗਿ ਬੀਜੁ ਬੀਜੇ ਬਿਨੁ ਨਾਵੈ ਸਭੁ ਲਾਹਾ ਮੂਲੁ ਗਵਾਇਆ ॥ 
कलिजुगि बीजु बीजे बिनु नावै सभु लाहा मूलु गवाइआ ॥ 
Kalijug bīj bīje bin nāvai sabẖ lāhā mūl gavā▫i▫ā. 
In the Dark Age of Kali Yuga, if one plants any other seed than the Name, all profit and capital is lost. 

ਜਨ ਨਾਨਕਿ ਗੁਰੁ ਪੂਰਾ ਪਾਇਆ ਮਨਿ ਹਿਰਦੈ ਨਾਮੁ ਲਖਾਇ ਜੀਉ ॥ 
जन नानकि गुरु पूरा पाइआ मनि हिरदै नामु लखाइ जीउ ॥ 
Jan Nānak gur pūrā pā▫i▫ā man hirḏai nām lakẖā▫e jī▫o. 
Servant Nanak has found the Perfect Guru, who has revealed to him the Naam within his heart and mind. 

ਕਲਜੁਗੁ ਹਰਿ ਕੀਆ ਪਗ ਤ੍ਰੈ ਖਿਸਕੀਆ ਪਗੁ ਚਉਥਾ ਟਿਕੈ ਟਿਕਾਇ ਜੀਉ ॥੪॥੪॥੧੧॥ 
कलजुगु हरि कीआ पग त्रै खिसकीआ पगु चउथा टिकै टिकाइ जीउ ॥४॥४॥११॥ 
Kaljug har kī▫ā pag ṯarai kẖiskī▫ā pag cẖa▫uthā tikai tikā▫e jī▫o. ||4||4||11|| 
The Lord ushered in the Dark Age, the Iron Age of Kali Yuga; three legs of religion were lost, and only the fourth leg remained intact. ||4||4||11||


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## harbansj24 (Aug 3, 2009)

*Re: Moral Law in Sikhs Religion*

Narayanjot ji,

The earlier revival of 1925 onwrds Punjab centric because the Sikhs had not dispersed in large numbers. the communications were primitive. So it was centered mostly around prominent ragi Bhai Hira Singh ji, Bhai Sudh Singh, Pradhan Singh Ji,The writings of Bhai Vir Singh Ji, Kathas of Sant sangat singh ji, etc. The awakening triggered by these intellectuals led to movements to free gurdwaras of Brahimical influences which inevitably brought repression from Britts. This led to formation of SGPC, formal enunciation of SRM and rest is history.

Now things have changed. Sikhs are widely dispersed. There have been traumatic and tumultous events. The internet has brought in phenomenal changes.

Now discussions have started and questions are being raised on things which were considered absolutely sacrosanct just 2 years back such as DG, SRM, who is a Sikh etc.and the hypocracy practiced by Sikhs. These are openly being raised also by acknowledged Sikh kathakars in Sangat even in Gurdwaras. So these are signs which are emerging and with Forums like SPN and Sikhnet also joining in this will have a cascading effect and is certain to grip the Global Sikh community. The Takhts of hazur sahib and patna sahib are openly questioning Akal Takht.

So this churninhg will set up its own agendas in different forums worldwide.


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## spnadmin (Aug 3, 2009)

*Re: Moral Law in Sikhs Religion*

Harbhansj24 ji

You have drawn some interesting historical parallels.


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## Archived_Member_19 (Aug 3, 2009)

*Re: Moral Law in Sikhs Religion*

<<So this churninhg will set up its own agendas in different forums worldwide.>>

let's be aware that the nectar is not lost in the churning.


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## harbansj24 (Aug 3, 2009)

*Re: Moral Law in Sikhs Religion*

Brilliant! Very precisely and cryptically put! Yes Huck Finn ji there is a real danger to the of the essential nectar of Sikhism in this churning. But as history has shown every movement throws up it own unlikely heroes.

Gurfateh!


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