So long as the Khalsa maintains his identity.

he shall remain" ;;nbued with ' my vitality.

A SPUR
TO

SIKH YOUTH

Third edition of

GURU NANAK MISSION SEAlES

1\.0. 22

My Sikh brethren, have you ever considered why you

are so brave aod martial? The whole world resounds with .
your acts of heroism. Who can forget your brave deeds
displayed during the World Wars? The battlefields of
Mesopotamia and Galipoli, the expanses of North Africa
and Mideast aod the jungles of ImpbaJ and Manipur are
even today heard crying that there came one from the
Panjab with a strange look and turbaned head, whose
*~V"higllrlt ji ki Faleh' seems 10 _resound as clearly wday as
it did at the lime of its utterance.
Why go afar? The Himalayas, the altitudes of Ladakh
and ehashul and the rugge.d ridges surrouDding the Sela pass
still echo with the slogans of tSat Sri Akal so forcefully
raised by tbe Indian l awans during the war of Chinese
aggTession in the year 1962 .
t\t pages 39, 40 or the bOllk ;Tigcr kills' a Briti ~h Genera l wh o rought

the b:llIles of North Afril.:J and ~'I id East during the SccOIld WOIld

W.lf wriles nb()Ullhe Intli:ln

fo rc~s, m 05l ly

Sikhs :

'With a roar of I Wahil!lIru ji ki F;ltch' ( To God the glory OInd vh,; loryj

th.::y

~ WCpl

up

10

the I'o;i!ion and wit hin five

Tilt! bra,v',: Naik CllO.n;:tll Singh

gltn ~

:t.... ..:('lulHed

m in u te S

:ill

\\'iJ S

ovc!f.

for lWO hea"Y m:.:.:hin('

before n third k illed him ....... .. .... ........... lhc forelorn

succeeded.'

n(lr<: h..!ti

tThe "Daily Tribune, MOllllay. Nov. 15, 1.%2

'Cries of Ja i Hind and S3l Sri Akal raised by Jndian .Iawans reverbrated over the rugged ridges beyond the 13756 rool Seltl pass on
Monday, as the first parl Y of n('\,slll~n 10 visit Ihe Fro nt in NEF{\
look Icave of men fish!ins 10 r\.pd the Chinese: aggression.

Brother, it were you who went across the Haji Pir pass
and Kargal heights to show the way to Pindi to the Pakistani
warriors; yes, it were you who hushed the Patten Tanks in
the fields of Khem Karan and Sialkot, and demonstrated to
the world that your resolve was far stronger than the patten
tanks and superior to its jets.

In the year 1738 when Nadir Shah invaded India and

after subjugating the Delhi rulers plundered the city and
killed thousands of Hindus and was returning to Afghanistan
with'a heavy booty of gold and silver and thousands 'of young
Indian boy. and girls, the Sikhs ambushed him on his way
back and lighted him a good deal of his plunder including the
Indian youths enslaved by him. He was quite surprised and
wan led to know who those dare-devils were. who did not
spare even him who had not been defied by the Mugh.l
emperor of India. He was told by Zakira Khan the governor
of Lahore, 'They are faqirs, who have saddles as the ir homes.
They are seen taking a dip in the tank erected by their Guru
twice a year and t hen they disappear. A draught of nectar
from their guru transmutes a coward jnlo a lion-wonderful is
its; effect.' Hearing this Nadir warned Zakda Khun fo bew::In:
0\ these people a' the)' wuuld one day be the nllers of tbe

land.
My friend! have you ever considered what made Nadir
Shah speak thus of the Sikbs ?
Two centuries have passed, when Ahmed Shah Abdali led
thousands of Pathans to India and after defeating Rajputs,
Mahar.tta, and Jats he was returning with a heavy booty
,and eightc::n thousand;; of Indian dam !>cls and youth~ to his

native land, none of the sons of india advanced to release tho

innocent daughters and sons of the land from Abdali's hands:
He had crossed the Ravi and was still on this side of the
Chenab, when Sardar Jassa Singh Ahluwalia, who bad
encamped in a jungle nearby. heard of tbe wretched and
pitiable condition of the captives. How could he tolerate the
helpless daughters of his motherland being lifted . to
Afghanistan ? Blood boiled in his veins-it was a matter of
self-respect with him. Row could a Singh tolerate it? Will
the Khalsa of Guru Gobind Singh keep mum, when the
honour of India's daughters was at stake ? How would the
Khalsa justify its creation then ? Did Guru Gobind Singh
bring into existence another class of rosary-tell ers only when
there were already so many of them ? No ! Guru Gobiod
Singh raised a n army of Saint-sold iers, who will always fight
in the name of God, in the name of Dbarma and for tbe
sake of the down-trodden and the o ppressed. Were not the
Ind ian girl s being driven away like sheep to be enslaved and
raped at the hands of rapacious Pat hans ? Jassa Singh
rippll!d "' ith rage. H e l,;aJled upon his men, who were busy

cuoking meals and preparing for the luoch. He ordered them

to gl! l ready fo r tbe att ack and share their lunch with the
capt ive girls and boys. All were on [heir ho rst!s in :l few

minutes. T hey fell upon the Abdali's " :lin escorting the
prisoners. beheaded most of the escort olhers fall for life, and
the Sikhs returned with the caplives to their hidi ng place in
the Jungie. The food that was ready by then. was served to aU.
Every Ooe of the boys & girls thus rescueu was duly escorted
_to his or her parents. Dr. G"kal Chand "'",ang in his book:
'Transformation of Sikhism' mat:;; hi~ na rral ion of this incident

with the lines : 'From that day Jassa Singh came to be called
Bandi-cbhor or Liberator. This act of chivalry and patriotism
not only endeared lassa Singb to all classes of Hindus and
increased his power and influence, but also tended to euhance
the prestige and popularilY of the Sikhs'.
Friend! Ihat is one oUI of the so many incidenls of your
chivalry and patriotism, two hundred years ago. Have you
ever considered what was Ihe secret behind it and where you
stand now?
My friend ! do you know why you are so undaunted ami
fearless even at the very face of death? YOll sacrificed your
life and aU else at Ihe altar of Dharma, for Truth's sake anu
in the service of tbe down-trodden humanity. You were
bricked alive, you were seated in boiling ca\lldrODS, you were

flayed, you were sawn alive, your flesh was pinched wit h
pincers, you were hacked to piece< by being tied to wheel s,
you were cuI piecemeal. your skull was chopped ofT, your
babies were cut mincemeat 10 be nccklaced for you, you were:

burnt alive, YOtl facet! the rine bullets unflinchingly, you we-re
hanged, you were benten to death-you suffered all Ihc,c
withollt ever slinking away or shirking death.

Recollect the orders issued on Dec. 10, 1710 by the

Mughal emperor Bahadur Shah lor I~e wholesale massa cre or
the Sikhs wherever found. in rhe wOl'ds 'Nanak Prastan ra hal'
ja ki bayaband ba-qat:!1 tasa ned.' This was repeated during the
reign of Forrukh-Siyyar. 'Sayyad Mohammad Latif tells us
in his History of the Punjab, that in huodreds and tlwlIsand,
they were brought to L,hore during the days of Zakria Khan
Yahiya Khan and Mil" Mannu aDd were killed in slrCCls and

5
in the horse market-the Nakhas-{)utside Delhi gate. they
gladly resigned to the Will and smiled it away with a SODg :
Mannu asadi datri asin ManDu de soc
Jion lion Mannu wadhda asin doco swaiye hoe'.
Dr. Ganda Singh
i.c. Mannu is our scythe and we his creepers, the more he
hews us 1he more we grow.

Friend! have you ever considered what made you so

bold? Who infused into you that eodurance? ODe shudders
at the very idea but you suffered these most unflinchingly.
Can you gauge the reasoo behind?
Generally one does not speak well of one's enemy.
There must be something very unusllal about the persun who
is admired by his enemies. Qizi Noor Mohammed, a Muslim
bigOt, who always uses the word ' Sag' (dog) for the Sikhs
writes in his book, the lang-Nama:

'They (Sikhs) never kill a coward, nor pursue a fu gitive.

They do not deprive a woman, whether sbe come of a wellta-d o family or a poor one, of her ornaments and other
PosS cs5 j on ~ .

There is not a trace of rape or debauchery

among the se dogs, nor do they ever steal.

\Vhe tber she is

ynulIg or old, they always call a woma n a Buriya (Buriya

means an old woman in Indian d ialects) and if ever they come

across a woman on the way. they would simply ask hrr to
get aside. There is no thief among these dogs; a housebrcnker is never born in them . Th eir d eal ing~ may not be

very fair, but they never associate with H debauch or a thief.'

Qazi Noor 1vlohammad is $0 very innu clH.:ed by Iheir virtues
thaI he closes his statement with the words:
'Sagan ,a mago sag ki hastand daler
Ba. maidan-i-mardan ChUD s11cran daler:

i.c. 'They 'are dogs but do not rail them' dogs as they are
very brave. In tbe balliefieid 'they are bold like lions'.
Brother! have you ever reflected upon those virtues for
which even your enemies spoke thus of you 1 Do you still
owo these 1
The Mughal emperors A urangzeb, Bahadur Shah and
Farrakh Siyyar, one after another, did their utmost to ext'inct
.the Sikhs from tbe land, but they went on multiplying and
.Dever shrivelled or were shakeD from Illeir stand. At last the
government changed its policy of repression to one of
appeasement and tried to seduce away some of Illeir leaders
by offering them ministerships and Nawabships. lIut not a
single person among them could b~ won over thus; Ille reason
being that none of them had a personal axe to grind. Their
all was Guru's There was nothing that one could call one's
own. Every Sikh stood for the Khalsa organisation and the
Khalsa provided ,hel ter to all. There Was no personal property
and no question of inheritance, All children belonged to 'he
Khalsa and jt was the Khalsa's responsibility to brin'g them
IIp_ All had the same and equal status in the common
brotherhood. The Khalsa was, de-facto, the Guru and everyone of lhe bro,herhood had nothing but re"erence and devout
affection for the Khe.l, " , Everyone acted and prayed for the
advancement of tilo Khalsa, (Even today the Sikh prayer
(Ardas) recited ever y ilhl(ning and evening incl udes "Where s-u
ever be the Khalsa let it be protected and saved from all
ills).

Humil ilY,

m c dc~l Yt ~ etvice.

endurance and benevolence

were the great traits of Ille Khalsa, They were a class of

disciplined people. It was on account of. this discipline amoDg
them that the Ml1ghal go vt. could 1Jot single QuI a roan wh<1

7
would accepi the Nawabsbip offered by it. At last the govt.
offered it~ to the Khalsa as a whole and asked them to appoint
a Nawab from among themselves. The offer was advertised
but Done came -forward to accept it. The Khalsa then ordered
Kapur SiDgh their stable supervisor to be designated as
Nawab. He is tbe well-known Nawab Kapur Singh of the
Sikh history, who gave the town Kapurtbala its present name.
Here is aD e;<ample of the then Sikh character, of whicll
Dot only the Sikhs ~ut every man of priDciple sbould feel
proud of. My friend! bave you ever realised bow tbe Sikhs
disdained and spurred the highest posts of dignity wben tbe
same interfered with their internal discipline? You are a
member of the same Khalsa Brotherhood. Will you take the
same stand if the time warrants?
This countrj had been repeatedly ravaged by Path an and
Turk invaders and every onc of [hem had Carried away gold
and silver worth millions and thousaeds of beautiful girl
throllgh the breaches made ill its beautiful edifice. The same
could not be closed for eight long ceDlllries. It were your forefuthers the Sikh ,ardars, brother! who plugged the path of
these invaders from the N"rth lind gave so ferocious a fight
that 'Haria Rahgla de ) (There comes Haria) became the slogan
of the Pathan motber< to frighten their weeping children into
silence. Such was your reputation at lhe time when every one

even in India wa5 your enemy <nld a price had been laid on
your head. But like u true patriot c\'cn Ihen you ga\'e away

your all for the freedom of you r motherland. You were s[i11
wedded to death and you bartered your life, lest anyone have
a lustful lo"k of your W(JmaD or tyrannise over lbe leebl .

Brotber I even your enemies were struck with your

heroism and .fortitude. In the battle of Sabmon, when your
own generals had betrayed you, and there was absolutely no
chance of your gaining a victory over your enemy, you did not
surrender and preferred fighting to death to the laying down
of arms. The British general, Sir Joseph Thackwell, who was
present at the battle wrote, 'It is due to the Sikhs to say that
they fought bravely; for though defeated and broken, tbey
never ran but fought with their Talwars to the last and I
witnessed several acts of great bravery in some of their
Sardars and men.'

It was regarding this very battle that Lord Gougb, the

British C;ommander paid tribute to the Sikhs in tbe words:
'Policy precluded me puhlically recording my sentiments on
the splendid gallantry of our fallen foe or to record tbe acts
of heroism displayed, not only individually but almost
collectively, by the Sikh Sardars and the army; and I deelare
~were it not from a deep conviction that my country's good
required the sacrifice, 1 couJd have wept

LO

have witnessed

the fearful slaugbter of so devoted a body of men'.

Writing about the second Anglo-Sikh war General Thaekwell recorded, 'In this action as well as at Chillianw.la Sikhs
caught hold of the bayonets of their assailants with their left
hands~

and closing with their adversaries dealt flJriollS sword

blows with their r ight.. . . .... ..This circumstance al one will

sulliee to demonstrate the rarC species of courage possessed by
these men .'

My friend, you transformed the desolate and tho rny

jungles of Sandal, Ganji, and Nili Bars into the most fertile
and flourishing fields yielding millioDs of toDS of wheat, rice

and cotton. You converled the thick and thorny bushes and
woody grounds into malta oIchards and orange gardens and
their existence in Pakistan eVen today is ~eminiscent of your
having iiv-ed Ihere. Who -other than you could clear the thick
foiests of 'Tarai in U. P. and grow miles J~ng fields of
sugarcane?

Yes, it weIeyou who broughtuodercultivation the sandy

soil ofBikaner and other waste lands in Rajasthan. You had
"110 hesitatiori at all in going abroad. You have much more
than your share in the wheat production of Canada, South
America and many African countries. That demonstrates
your quality of hardihood, courage and determination. You
were always seen standing in the forward line whether it were
digging of canals, excavating mines or straightening roads in
mountains, you had no aversion to any profession. You were
a smith, a carpenter, a mason, a machinist. or a motormechanic, you were a farmer, a trader, an artist, a doctor,
an engineer. an architecl, a scientist and what DOt. You could

venture to scale the higbestHimalayan peaks. You successfully

tried your hands at painting, music, poetry and other fine
arts. You produced the topmost spiritualists, philosophers,
saints, scholars and martyrs. The world admits your lead in
sportsmanship lind athletics. Your head is high up in every
-The CCnlral Trac to r Organisation once published a note to the
effect that the tractor o rganisation of the GOVI. of lndia has spent
miIJ ions and brought under cultivation vast tracts or waste land. Wt!
have however but 10 admit that the Panjabis, panicularly Ih-c
Panjabi Sardars. with their personal and private efrorts have trans
fosmed a much larger area from forests to beautiful fruit orchards and
they are producing millions of tons of suearcane and food grains and
on aVerage every Sardar provides employment 10 ten labourers.

10

profession. But friend, have you ever fathoJ!led the reason

behind all this?
Born and brought up in the same land, partaking of the
same food, .nay sons begotten by the same parents, one
having sipped the Amrit with a twbaned head ' and unshorn
bair aud beard and the other without a turban or hair-the
one..stands-a. a sentinel, the,other prays for protection, the
one plays with life, the otber shuns death, the one stakes one's
all, tbe other stands looking for the fruit thereof-why this
difference? According to the well-known Professor Sbri T .. L.
Viswani Guru Gobind Singh's teaching could be summed
up in one line. 'To convert every Sikb into a Singh, in that
onc line is summed up, to my mind, the message of the Guru.
It is a message we need today .. . ......Let every Sikh become
a Singh-Sikh means a disciple, Singh means a lion .. . ... To
be a Singh a man must respect himself, respect the poor and
be loyal to tbe Indian ideal of life.'
'In the Sikh Sanctuary' Pages

At page 82 of the .. me book

he

3~32

writes,

'The Sikh

movement was a movement of discipline. And common men

and women were moulded into a community of martyrs. The

Sikhs won not by force of numbers but by force of character '

At page 94 he writes, 'The religion of the Gurus-the religion
of sacrifice, is an immortal glory of humanity.'
. Some five decades have passed \vhen Some Muslim

Gundas made rio ts in the town of Multan. They looted and

"In th is book 'The TrumfofOl<lti(ln of Sikhism' Dr.Gokrol Chand Narang
writes 'Hindus as a race were too milt.l by nature, lOO contented io
their desires, too modest in their aspirations, too averse to pbysical
exertion and hopelessly scrupulous: in giving pain to others. even [0
tbcir cnemie:i:

11
burnt to ashes several Hindu shops, killed some Hindus and
then proceeded on to Gurdwnra of Bhoi Daya\. 1t was
feared that they would set it on fire.
A Sikh youngman waving his unsheathed sword single
handed blocked the way of several hundred rioters and plied
it so dexterously that the rioters turning tbeir backs on him
took to heels. Soon after these riots the all India leader
Pandit Madan Mohan Malvi},a addressed a wenattended
conference at M ul tan and advised hi. Hindu brothers to
convert into a SiDgh at least one member of every Hindu
family, so tbat he may protect and safeguard the family
interests. Friend, pause and try to understand why Pandit
Malviya rendered such an advice.
Dharma and morality are tbe pill",s supporting the Sikh
edifice and a family life following the dictates of Dharma aDd
morality is a true Sikb life. A Sikh must strictly observe the
Guru's discipline. Guru's own life is firstly a disciplined
Sikh life and theD a guru. Bhai Leboa was at first a true Sikb
of Guru Nanak and later haJlowed as Guru ADgad. Guru
Gobind Singli administered the Amrit to the selected Five
the Five Piaras-and then in order to bring home to his
Sikhs the importance of a disciplined life prayed for the
administration of the same Amrit and imposilion of the same

discipline 00 himself as he had done to them. The Guru and

his Sikhs were to be one, both in form and spi rit, and he
attached so much importance to it that he said
Raho; Rahe Soi Sikh Mera
Oh Sahib Main U,ka eliera

"F""l

ij!) ~~1

fR ..

~a',~"

R,FiJ_ W'\!R~ 'ila'

-----

12
'Only he who take to my discipline is my Sikh, rat her I
would, consider him my master and myself his follower.'
Guru loves his Sikh because of the acceplance of his discipline
"Rahit Pinri Mohi ko Sikh PiaTO Nahin'
I love Ihe Sikh but for his acceplance of my discipline.
The same baptismal ceremony for both the Sikh and the
Guru bears testimony to their being subjected to the same
ilescipline. [t is but for this similarity of form that the very
sight of a Sikh is reminiscent of the Guru. Such a Sikh is
named 'Khalsa'. Guru Gobind Singh defined the Khalsa thus

t 'Puran Jot jage ghat main tab khalsa tahin oakhalas jane'
'When one's ioner seli is tbroughly illumined with the celestia l
light, it is only then that one can be truly considered a
Khalsa. The Khalsa was in fact the same 'Gur-Sikh' coined
at the Guru's mint, a saini of God; but Guru Gobind Singh
converted the 'Sain t' into a Saint-Soldier'. The Guru said
'your tltinking, your acting and your living will be Saint-like
and yours will be a life devoted to the service of mankind;
but io Case you meet the forces of evil, you sbaJl absolutel y
have no hesitation in falling wilh and winning a sure victory

over them' :

t' N. daron or sinn jab jae laron nische kar apni jit karc>n '
'I may not be afraid of the enemy when 1 go OUt til fig"t
and I may have complete fa!th in winning a sure victory.
But I c",vo that T m"y eve r sing Thy praises and when lhe

f"""a

afiJ3 N~'al ;;f<J ~ fH~

/"fiJ
t ~(li') ~f.3 ~ "" fe }i: 31( ttlARl 3 1riJ 6ttJ ~R "'~ I

t " "aI!' ",fa fH~'

~~

",f-e "o! r"pi! ~fa ~\j.1 ,,13 ",,!t' I

13
last moment comes J may fall fighting heroically in the
battlefield.
'''Jab av ki audh nidan bane at hi rao maio .tab jujh maron"
That was Guru Gobind Singh's personal prayer and he
wanted the same to go forth from the heart of his Khalsa. To
he one with tbe Guru in spirit as well as in form, he directed
every Sikh to observe the Guru's discipline punctiliously.
The common and similar form is simply a cohesive force to
keep them together, so that in case of need and when
an occasion arises to render service to their country or the
people, men having the same form may stand united , and the
form may remind them that they are the Saint-Soldiers of
Guru Gobind Singb . In fact it was a class of selected persons,
who had a well-defined ideology, a responsi bility ilDd a
character and who could be eas ily recognised hy their form
unshorn hair & beard with a turban on. The form by itself
was an in signia to the oneness of their ideology and character.

It was oIlly a distinctiveness. It is this distinctive"ess that

has won the Khalsa a name in the ""Mid. The very distinctive
sight of his isan insignia to his maniality and his reputation
as such abroad renders him st rong all the more. My frieml.,
have you ever pondered over the importance of this
distinctiveness of yours '? Huve yo u ever considered what

lies hidden behind th is distinct form and face?

Certain q"lIulities stand personified 10 our vi~ion when we
If we utter Ihe word 'sheep', its
physical form and the qualiti es of " sheep are visualised.

utler a common name.

14

Mango reminds us or the fruit and its taste and hare or lion
'\Iueminiscent of the qualities of an hare or a lion respectively.
Similarly the word 'Singh' bears certain characteristics aDd
gives to our mind a particular image. This is Guru Gobind
Singh's image and the same is indicative bellind of the
qualities of Guru Gobind Singh. It is hence but necessary
that every 'Singh' should imbibe tbe spirit and the look of
the Guru. Oisavowel of these is to dis~vow Guru Gobind
Singh. My friend, the Guru raised you from the position of a
' Oass' (Slave) to that of a 'Singh' (lion) (,Dass is an epithet
of Hindu names). Singh embodies certain qualities and a
certain form . If you do not want to be a slave again, take to
the form and qualities of a Singh. The world is an arena of
wrestlers and unless YOIl know wrestling you will not be
allowed a space here Guru Gobind Singh has imparted the
necessary training to you.

Now if you want to make a

success of your life, imblbe the spirit, adapt the form and
consummate with the qualities of the G1Iru ami shy not to
be, and be called, a 'Singh'. Therein lies the entire secret
of your success.

Not mere form , the Gllru has rathor "lIowed his Sikhs to
bear his own surname -Singh, that 'is tbeir fiuJlily name

IIO W.

T heyarcJ so to say, wedded to the Guru --they 1H..i.\c become

integrally one with him. Tbey must, th erefore, incu lcate iii
them qualities of (he Guru-they must now beM (he Guru's
character, the Guru's greatness and the Guru's responsibilities.

While discussing this SUbject We have been now .nd then

interrogating our readers and trying to trace out the reason
hehind thi' heroism, fearlessness, endurance, liberal-minded-

15

ness and nobility of cbaracter of the Sikhs. We bave seen and

we can hence unhesitatingly assert that it was there because
tbey were the Singbs of Guru Gobind Singh, whose life had
been fashioned in the Guru's mould, who had made over
their entire self-their body and soul, to the Guru and who
bad become integrally one with him.
My friend, now look within and find out if you are a
_Singh of the Guru. Do your tboughts, your actions and your
life in general give a glimpse of Guru Gobind Singh or does
il present a distorted image of deceitful Gangu ? Do you bear
a characler and present a look of the "Selected Persons"
whom Gurll raised after him and then spoke thus of them
"Mo graih main tan te man te sir lau dban hai sabh hi inhi
ko" 'Let my body, my mind, my head, my wealth and all that
is mine be dedicated to the ir service-,

My friend, Bhai Gurdas states that on hearing the roars

of the lion. all the animals in the jungle ran away for life.
He means thereb y that on the advent of Guru Nanak, all
the so-called spiritual leaders. whose deceptive appearances
and falsehoods were laid bare

lo

the public view -' ran off the

field . History hears testimony and references nlllde in th is

article prove the fact thaI whenever and wherever the Singhs
of Gmu Gobind Singh appeared on the scene, adversa ries
ned like the smaller a nimals of a jungle on the roar of a lion.
If 00 occasions the Singhs had to face a defeat, they never
gave lip their lion's roar and they generally won an ideal
victory. Not to speak of their well-established reputation in
battle fields, they have won a Dame in the field of no n-violent

16

morchas as well as in the lead given in the constructive

programmes. The entire credit is due to their being Singh.
Those jealous of tbeir position should remember Pt. Malviya's
advice and follow it rather than appease their jealousy by
pulling the. Singbs down so their own level. Some simpleminded young Singhs, ignorant of their lion's progeny and
having been born and brought up in a society of the humble
and the weak, consider themselves to be no' more than mere
sheep and lamb, and like the cub of a lion brought up by a
jackal, forget their lineage and their neial roar.
My Singh brethren! You are heing eclipsed thus. You
are being deviated by the cleverer people and even victimised.
You are being deprived of your character. your man ly look
is being effeminated , nay, you are being disfigured; you are
being made a victim of the vices, you '''e being d uped by
flimsy honours. your turban is being take n olf. Take care of
it. rt has brought yo u all the hooours, it has made you a
Sardar, why lose it'! Why turn a sheep of a lion ? lleware,
some other lion

will

then cat you lip.

You ha ve a great

heritage behind , why do you lo se it? Recollect {he grc~ltness

of tbe great Guru, who gave you the nectar (Am,it), thal
coverted you from a lamb into a lioll t from a slave (D <~ss)
into a Sardar.

A vow thm Guru, imbibe hi~ spint and auapl

you rself to his li ving and Lo his form, maintain your re lat ions

wi lh him and preserve your position ora Sin'gil of the Guru.

That is the only secret behind your name and fame in the
world.
Keep your turban inlact, my friend.
-0-

GURU

NA~;:\K

l"\lSSION

It is an org anisation with its head oHice at Patiala.

It aims at givi ng the world a true picture of hum"n life as
Guru Nanak envisgged it and as it stands culminated in
Guru Gobind Singh's Khalsa u nder the guidance of /tha
Holy Guru Granth Sah ib. Presentation of th e same in
differnt National languages of India and the world 18nguages is one of 'its means to that end. It publishes every
month one booklet.
It has before now published 134 bock lets, most of
these in Panj"bi, some in Hindi and in Engl ish. Thes~ can
be had from the office of the Mission at" Dera Baba Jass.
Singh, Patial" .
Its membership- ordinary and lifelong- er. titles one to
have its publication free of charg~. Life merr.borshi p feo
is Rs. 101 / - in India and Rs . 150;- boa d. An oi dilrary
member has to pay Rs. 7/. annually .

Secretary

Publish ed by:
Third Edilion
Narain Singh, Secretory
M arch 1977,
Guru Nanak Mission
First tim e published
Pati"l"
;n 1967

PI II-',":::. v' .Jt :

Ph!J ~ l: j~n Pr<:ss

Patiala
P h~~ t18 :

4785