hirmMdr ik drbwr swihb - The Sikh Bulletin

The Sikh Bulletin mwG-Pgx 542 nwnkSwhI January-February 2011
dal. The whole thing is highly organised - from
arranging the material to cooking and then serving.
After eating, the utensils are collected in one part of the
hall in huge bins from where they are taken away for
washing. Once cleaned, the dishes are quickly but
neatly stacked in huge, wheeled storage bins, ready to
be used again for the next sitting.
Aashima Seth Captured on film Belgian filmmakers,
Valerie Berteau and Philippe Witjes, who were so
impressed with the langar at the Darbar Sahib that
they made a documentary film on it. Entitled
Golden Kitchen, the film has impressed audiences at
numerous film festivals in Europe. On June 6 this
year, it was adjudged 'Outstanding' at the Festival
of Short Films organised at the New York Museum
of Modern Art.
Critics have praised the film for bringing out the
beauty of what is for western audiences "an
endeavour that is remarkable in scale, the
clockwork efficiency with which the kitchen is
organised and the fact that all the people manning
the kitchen are volunteers who are inspired to
undertake the heavy labour by their religious
convictions."
IN THY SERVICE around 3,000 people are served
meals at a go. It wouldn't be possible without
sewadars, who look for no return except
Waheguru's blessings.
*****
SIKHISM, HINDUISM AND
PASSIONATE EDITORIALS
Karminder Singh Dhillon, PhD (Boston)
Kuala Lumpur, Malaysia
I am drawn to SP Sidhu’s comments regarding
Shergill’s “passionate editorials “(Letter to the Editor,
SB Nov-Dec 2010). Two issues in Sidhu’s letter are
of particular interest and I pray my comments, inspired
in turn by Sidhu’s passion would be of some help.
FIRST ISSUE: Within paragraph 6 of his letter, Sidhu
writes: “I can tell you not one or two, but numerous
things Sikhism shares with Hinduism. I would be much
obliged to learn from you the real differences between
Hinduism and Sikhism. List please!”
It’s a pity that Sidhu did not himself list out the
“numerous” or even “one or two” similarities between
both faiths for us readers to have benefitted from his
insights. Such oversight notwithstanding, the
following two foundational differences between the
two spiritual paths may be worth pondering.
The root Hindu belief with regard to God is rooted in
trinity and its accompanying traits. It is a trinity in
which each of its powers is autonomous and separate.
Bhrama the single creator is independent from the
other two. Vishnu the sustainer is self-governing and
self ruling in that he does not consult with the other
two as well. Similarly, Shiv is self directing, detached,
and self governing in matters concerning death and
destruction. The powers of the trinity are thus
independent and sovereign. The origins of their power
are self derived. For this reason, the Hindu faith
system as represented by the place and method of
spiritual entreaty is based on one of the three, but not
in combination. For instance, one finds a Vishnu da
Mandir, and within it devotees of the God of Life.
Outside of that, one finds a Shiv da pujari but not
within a Vishu or Bhrama da mandir. Similarly a
Bhrama da bhagat is just that – a devotee of the Hindu
God of creation. A cursory survey of the Hindu
mandirs would reveal that out of twenty mandirs (and
devotees, one would imagine) seventeen would belong
to Vishu or his reincarnations, two to Shiv and one to
Bhrama. The logic of the numbers at first glance is
simple practicality – it is matters pertaining to life and
its sustenance that most humans are concerned with.
Humans do fear death and hence have chosen not to
discard Shiv in prayer completely – hence the two
K. T. F. of N. A. Inc. 3524 Rocky Ridge Way, El Dorado Hills, CA. 95762 6