INDIAN GENIUS

SHAKUNTALA DEVI

Shakuntala Devi (Kannada: ಶಕುಂತಲಾ ದೇವಿ) is a calculating prodigy who was born on November 4, 1939 in a Brahmin family in Bangalore, India. Her father worked in a "Brahmin circus" as a trapeze and tightrope performer, and later as a lion tamer and a human cannonball. Her calculating gifts first demonstrated themselves while she was doing card tricks with her father when she was three. They report she "beat" them by memorization of cards rather than by sleight of hand. By age six she demonstrated her calculation and memorization abilities at the University of Mysore. At the age of eight she had success at Annamalai University by doing the same.
Unlike many other calculating prodigies, for example Truman Henry Safford, her abilities did not wane in adulthood. In 1977 she extracted the 23rd root of a 201-digit number mentally. On June 18, 1980 she demonstrated the multiplication of two 13-digit numbers 7,686,369,774,870 x 2,465,099,745,779 picked at random by the Computer Department of Imperial College, London. She answered the question in 28 seconds. However, this time is more likely the time for dictating the answer (a 26-digit number) than the time for the mental calculation (the time of 28 seconds was quoted on her own website). Her correct answer was 18,947,668,177,995,426,462,773,730. This event is mentioned on page 26 of the 1995 Guinness Book of Records ISBN 0-553-56942-2.
In 1977, she published the first study of homosexuality in India.According to Subhash Chandra's review of Ana Garcia-Arroyo's book The Construction of Queer Culture in India: Pioneers and Landmarks,

For Garcia-Arroyo the beginning of the debate on homosexuality in the twentieth century is made with Shakuntala Devi's book The World of Homosexuals published in 1977. [...] Shakuntala Devi's (the famous mathematician) book appeared. This book went almost unnoticed, and did not contribute to queer discourse or movement. [...] The reason for this book not making its mark was because Shakuntala Devi was famous for her mathematical wizardry and nothing of substantial import in the field of homosexuality was expected from her. Another factor for the indifference meted out to the book could perhaps be a calculated silence because the cultural situation in India was inhospitable for an open and elaborate discussion on this issue.

In 2006 she has released a new book called In the Wonderland of Numbers with Orient Paperbacks which talks about a girl Neha and her fascination for numbers.
SOME BOOKS      by        SHAKUNTALA DEVI

• Puzzles to Puzzle You
• More Puzzles to Puzzle You
• Book of Numbers
• Figuring: The Joy of Numbers
• In the Wonderland of Numbers
• Mathability: Awaken the Math Genius in Your Child
• Astrology for You
• Perfect Murder
• Master of Game
• The World of Homosexuals

SIKH SAINTS

Sohan Singh, Sant
Saint and Gurdwara Reformer (1902-1972)  

Introduction

Sant Sohan Singh ji, by his own free will decided to keep his Kesh and become Amritdhari. By his own free will, Bhai Sahib decided to work for the SGPC at a time when most people wanted to avoid doing this. Whichever task Prof Sahib Singh decided to do, he would put in one hundred percent and was willing to face the problems head on. His contribution to the Singh Sabha movement is beyond any measure. His contribution to Guru Khalsa Panth is also beyond any meaningful description. His gift to the Khalsa panth is his translation of Sri Guru Granth Sahib and Gurbani Viakaran. To date, no other person has produced anything of this nature. On top of this he had written over 20 books. Coming from a very humble background with extreme poverty and from another religion, he has become an example for us all.

An Institution
On Wednesday, 24th May 1972 at 1.30pm in the General Hospital of Ipoh, 130 miles North of Kuala Lumpur, passed away at the age of seventy Sant Sohan Singh Ji of Malacca, which lies 95 miles South of Kuala Lumpur.
Sant Sohan Singh was a common man like any other Sikh hailing from a remote village in the Punjab. Over the years he so developed himself spiritually and so endeared himself to the Sikhs in Malaya and Singapore, that he became an institution by himself. He was head and shoulders above the average Sikh not only in matters spiritual but also in physical stature. Yet he moved about among them unassumingly, claiming no better place than the commonest of them and using no high sounding language to impress them with the spiritual stature he had attained.
Sant Sohan Singh exercised influence in the religious and social activities of the Sikh community of these regions. He performed the naming ceremonies of numerous children born in Sikh homes. He blessed innumerable newly wedded Sikh couples. He performed the last rites of many Sikhs. He addressed unaccounted congregations in different towns on Sikh festivals or other occasions. He visited Sikhs settled in remote areas whenever and wherever he was requested to do so.
He maintained these visits right into the eve of his life, notwithstaning poor health and difficulty in walking. Perhaps he was doing his best to follow: "Every day and night that passes lessens your remaining hours; so fulfil your mission in accordance with the will of the Guru."
Sant Sohan Singh was on one such tour when he was taken seriously ill and was admitted to the Ipoh General Hospital. After a brief period he passed on to Sachkhand whither everyone must proceed.
In the eyes of the Sikhs of this region Sant Sohan Singh was no comman man. The news of his death spread very fast and Sikhs came to Ipoh from distant towns as far north as Penang. Under normal circumstances his remains would have been cremated in Ipoh soon after he passed away. But the community decided that the cremation should take place in Malacca, which was more or less his headquaters for a period of 45 years.
The cortege started on the last journey of 255 miles to Malacca at 1.00 am on 25 May 1972. At every town on the way Sikhs of all ages and both sexes came out in large numbers to pay homage to the man who had been one with them, many of whom he knew by name. From every town cars joined the great procession, the likes of which has not been known to the Sikh community. The cortege reached Malacca at about midday. Meanwhile large numbers of Sikhs converged on to Malacca from all towns in the South including Singapore 150 miles away.
The cremation over, for the first time the Sikh community felt a sort of vaccum around them. Very soon they were convinced that no other person could fill that vaccum. They stopped looking for a man to take the place of Sant Sohan Singh.
Instead gradually they developed the attitude that they could show his living spirit in a practical manner. They appreciated that the body dies, not the soul. They started the Sant Sohan Singh Memorial Fund and registered one society in Malaya and another in Singapore.
At the rear of the Malacca Gurdwara, which he managed for 45 years, they erected a new building to house a religious school - Sant Sohan Singh Dharmak Vidyalia - for training young boys willing to adopt the religious path and work as granthis, parcharaks and ragis.
There is dire need for such an institution under the present circumstances. There are few properly trained granthis in this region. In the near future the community can look forward to granthis raised in the local environment able to appreciate the problems of the local people.
This is indeed a fitting tribute to Sant Sohan Singh's indefatiguable services to the community.

Sohan Singh
In 1902 in the village of Phool (Mehraj) in the former State of Patiala was born to an army hawaldar (subsequently retired as jemandar) Punjab Singh and his wife Prem Kaur, their fourth and youngest child. He was in due course named Ude Singh.
Being the youngest he became the pet of the family who lovingly called him "Sohna Kaka (Handsome Boy). This pet child had more freedom than the average Punjabi boy of those days, and grew up taller, stronger and more handsome than other boys of his age. As he grew up the name given to him was forgotten and based upon his pet name he came of be known as Sohan Singh.
As a pet child, he had also the opportunity for basic Punjabi education in the village dera, where he reached the stage of pathi. He attained proficiency in this under the guidance of Sant Hari Singh of Jeon Singh Walla.
During the great epidemic of influenza in 1918/19 the family migrated to the village of Chathewal, near Talwandi Sabo (Damdama Sahib). This move had great influence on the development of young Sohan Singh. Under the influence of Sant Hari Singh, he became an akhand-pathi and acquired some knowledge of Gurbani.
However at the same time as a young Punjabi he had inclinations towards kawishari (traditional poetry). He wrote poetry for the purpose and joined groups to singh at weddings mingled with some mischief. He also took part to his heart's content in folk songs (bolian) popular among Punjabi youths in the villages.
His master for kawishari was Mit Singh Kawishar of Mauran Walla. He organized a Kawishari Troupe with Ram Singh of Bandran Walla and performed at melas (fairs) at different places. Rivalry at these melas frequently lead to quarrels which sometimes developed into fights.
To meet the exigencies of such fights Sohan Singh learned gatka, the Punjabi sport of fencing from a soldier by the name of Puran Singh. But his real master in the sport was the expert Leekal Singh of Saba. Sohan Singh has a fair share of violent confrontations with rival troupes. Once he is said to have relieved the opposite gang of a camel and brought it home as a trophy. He was duly admonished by his father for his misdemeanour, and the camel was returned to its rightful owner.
During the Gurdwara Reform Movement Sohan Singh's Kawishari Troupe turned its attention to efforts in rousing the spirit of the people in favor of the reform. This Movement was at its height from 1921 to 1925, the Gurdwara Act being passed in the last mentioned year.
Many people involved in the Gurdwara Reform Movement suffered death, many more suffered physical injuries at the hands of the police force, and still many more were arrested. Sohan Singh's troupe was arrested under Section 144 of the Indian Penal Code at Ludhiana. His elder brother, Kharak Singh, had him released on placing a bond to remain of good behavior.
Sohan Singh's family made plans to separate him from his group to keep him out of trouble. In 1926 the opportunity came their way. His elder sister's daughter was married to one Nanta Singh, a policeman from Malaya. When Nanta Singh returned to Malaya, Sohan Singh was dispatched with him.
Hence, for the first time Sohan Singh arrived in Seremban, where Nanta Singh was stationed, in September 1926. Newcomers in those days usually stayed in Gurdwaras; so did Sohan Singh. From time to time he rendered kawishari (कवीशरी ) in different Gurdwaras. In those days kawishari was very popular and Sohan Singh was in great demand on festivals connected to Sikh history or other large gatherings.
A certain measure of jealousy was roused by the popularity of this brash young man. After some time the granthi at Seremban, Inder Singh of Bukanwalla, could not retain himself. To him Sohan Singh appeared as his rival, and on several occasions he threw over the wall the latter's personal effects. This might have roused the anger of the healthy twenty-four year old six-footer, trained in gatka. However the young man by now apparently had appreciated the need to keep the peace, the idea behind his being sent to Malaya. This was the first change in Sohan Singh's life. He adopted the principle: Possessing Power Exhibit it Not.

Giani Sohan Singh
In the Sikh community generally, in Malaya and Singapore particularly, any person who is known to be proficient in Punjabi is sometimes called 'Giani'. All persons performing the duty of granthi in Gurdwaras are also referred to as Gianis. Few people know that 'Giani' is an academic qualification, equivalent to B.A. Honours, in the Punjabi Language offered by certain universities. 'Giani' is also an honorific degree conferred by certain religious institutions after attainment of a certain level in scriptural studies.
When Sohan Singh arrived in Malaya he was an able akhand-pathi; he was able to write and recite popular Punjabi poetry. His presence at Sikh gatherings was especially cherished by people of his age and the elder generation of the twenties. But it is nor clear when people began to refer to him as Giani Sohan Singh.
It is also not clear on what specific date Sohan Singh was appointed granthi at the Malacca Gurdwara. However the main record of the Gurdwara shows Sohan Singh's own handwriting on 8th November 1927. Probably he took over the duties of granthi from one Fateh Singh at the commencement of November 1927.
From this time the word Giani came to be attached to his name, though people elder than him still referred to him as plain Sohan Singh. From this time began his association with granthi working in other towns of Malaya. Of specific importance was his association with Sant Gulab Singh at Taiping, Giani Gurbax Singh 'Pundit' at Tapah and Giani Chanan Singh Gurne at Bentong. All three of them were highly learned in Sikh scriptures and enjoyed high respect in the community. The last mentioned returned to Gurne and taught at Damdama Sahib in the mid-thirties and was subsequently conferred the title of 'Pundit'.
The association of these persons roused in Sohan Singh the realization that he lacked a great deal where knowledge of the scriptures were concerned. He felt that he did not reach a stage to deserve to be called a 'Giani'. He availed of all opportunities to be with them to learn as much as he could. This association developed in him the desire for a systematic scriptural education to make him worthy of being called 'Giani".
Meanwhile, his family back at Chathewal, were happy that Sohan Singh has successfully settled down in a peaceful life as a granthi. In contrast with this his life in India has been full of turbulent activities, for which reason there was no proposal for marriage up to the eligible age of twenty four. In deference to the change in his life in Malaya, his elder brother Kharak Singh has arranged in 1930 with his parents-in-laws to give the hand of their youngest daughter to Sohan Singh. When Sohan Singh arrived at Chathewal in November 1932 the family desired to have the marriage performed.
Sohan Singh performed an Akhand Path under the supervision of his first master, Sant Hari Singh of Jeon Singh Walla. All relatives from far and near were invited for the festivities and there was a very large gathering.
His family considered this an opportune time to broach the subject. Sohan Singh rejected the proposal outright. If he had desired family life he would have settled down earlier. He wanted to be free from personal family responsibilities to carry on the mission of Guru Nanak in the wider family of the Khalsa. He resolutely resisted even the persuations of his mentor, Sant Hari Singh.
This was the second major change in Sohan Singh's life. It was clear that he wanted to adopt the life of an ascetic. He wanted no family attachments, though he was by no means a recluse.
When Sohan Singh left for India on 29th October 1932 his mind was made up to join Gurmat College, Damdama Sahib (दमदमा साहिब also known as Guru Ki Kashi) managed by Pandit Kartar Singh of Dakha, a famous scholar of Sikh scriptures. Here he not only acquired the degree of 'Giani' but also was conferred the title of 'Kawi Kawya Mahan Giani'. With this he returned to Malacca on 10th June 1934. During his absence in India his Kawishari companion, Bhai Pal Singh of Daudhar (दौधर, ज़िला मेगा ) acted for him as granthi in Malacca. On this day, for the first time, upon receiving charge of the Gurdwara from his companion, he wrote with his name the title he had earned - K.K.M.G.
Following his return from India in June 1934 he was recognized as 'Giani" throughout the length and breadth of Malaya and Singapore. Even people older than him began to call him Giani Sohan Singh. People began to look to him for guidance. The three senior persons whose guidance he had sought from 1927 to 1932 were no longer in Malaya. Indeed he had filled the vacancy left by them in the community in this region.
He devoted a great deal of time in 'jap and tap' to develop himself spiritually. He did not achieve this in the hermit's retreat or in intellectual insularity. He moved about freely among Sikh families as a true religious person as advocated by the Gurus. Giani Sohan Singh was in the true sense physically distinctive, mentally alert and spiritually enlightened. As he progressed in this direction he gave up kawishari, except only where it was concerned with Sikh history and Sikhism.
He had complete control over the five human weaknesses - Lust, Anger, Greed, Pride and Passion. He had the contentment of mind without which no one can attain true tranquility. Within a few years he ceased to use the title of 'Mahan Giani' or even 'Giani', which he had earned through study. He adopted the principle: Possessing Honour Exhibit it Not.

Sant Sohan Singh
In the Sikh community there is no institution awarding the title of 'Sant", which is equivalent of 'Saint". There is no course of study to entitle anyone to use the word with his name. But in the Guru Granth Sahib a great deal is said about the 'Sant'.
Saint is he, by associating with whom one is saved. Thy saints are people who have overcome lust, anger and greed. To the saints nothing is sweet without Him, all other pleasures are insipid. Sweet is the company of God's saints. The company of God's saints is obtained by good fortune. By associating with the saints, lust, anger, greed, and passion will be washed away. The more initimate the association with the saints, more the love of God is attained. Men can obtain peace by association with the saints. By good fortune the company of saints is attained.
The above are all extracts from different verses in the Guru Granth Sahib. The Guru prays: "O merciful God, bestow upon me this favour, that my mind may become the dust of Thy Saints." The Guru exhorts: "Pray to the saints with your hands folded; for it is a great virtue; prostrate at their feet, for it is a good deed." The company of saints is heaven. To extol the glory of saints is difficult; it is beyond one's effort.
So the title of 'Saint" is given by the community with no particular ceremony. It is a recognition by the community in a person of the traits expected of a saint. This generally happens spontaineously at first usually by an individual and gradually it spreads to the whole community.
It is seen that Sohan Singh associated himeslf with various learned persons some of whom were accepted as saints by the community. Hence by a course of events he was following the path laid down by the Gurus.
Gradually by stages Giani Sohan Singh was moving on to the path which had been traversed by few people before him. Many persons began to visit him as they would a saint; they made clean breast of their problems. He succeeded in helping some alcoholics to break their habit. He helped to settle many family quarrels. The Guru's word goes thus: "One who has conquered the mind, has conquered the whole world." Giani Sohan Singh had controlled his own mind and hence he was able to control other people's mind.
Other religions have adopted certain types of robes, certain colours of robes, to signify different stages in the process of raising a person from the common level to the saintly level. In Sikhism shape, size or colour of robes has no significance. Indeed there is criticism which runs thus: "However saintly a garb a man may wear, he cannot conceal his inward impurity."
Giani Sohan Singh was known to wear only one distinctive type of dress from 1926 to 1942. His turban, long kurta (shirt) and trousers were always white. It is recalled with interest that his trousers were rather heavy shalwars like those worn by Pathans. This went well with his six foot stature. His gait too was distinctive like that of a pahalwan (wrestler). He also has a black scarf of about four feet wrapped around his neck. This was considered the identity of a granthi in those days.
Until the War broke out in the East, Sohan Singh continued to be called a 'Giani'. It is not clear when he was first refered to as 'Sant'. Very likely it happened some time during the war when the Japanese armed forces captured Malaya.
When the Japanese began to bomb Malayan towns many people evacuated to live in the countryside. Giani Sohan Singh did not leave the Gurdwara premises. He also refused to enter any air-raid shelter when raids occurred. He mainted his daily routine and kept himself busy with reading the Guru Granth Sahib daily abiding by the rule of 'black outs' at night. By God's grace no mishap took place in or around the Gurdwara.
When the Japanese occupied Malacca and as a matter of routine examined all buildings, it is said, Giani Sohan Singh was reading the Guru Granth Sahib. It is said he did not stop reading the when the Japanese party came at the main door of the Gurdwara. The Japanese did not disturb him and went off after doing obeisance.
During the Japanese occupation period from 1942 to 1945, Giani Sohan Singh faced no problem. The Guru's kitchen continued to function, though only porridge or even tapioca was served. Many widows and orphans were accomodated in the Gurdwara premises until the war ended in 1945. The Indian Independence League branch offical in Malacca gave due respect to Sant Sohan Singh. They supplied him with food materials and clothings which were distributed to needy people of all races who came to the Gurdwara.
Some time in 1942 people began to address Sohan Singh as Santji. It appears that he gave up wearing the shalwar in November 1942 and in its place began to wrap himself in a plain white sheet of about nine feet. He also discarded the black scarf. However when he was in Malacca he always performed the duty of granthi including the distribution of parshad. When doing so he did not wear the white chadra -sheet. He only has the long kurta and the kachehra (under pants) which was larger than the average Sikh wears in this region.
Though people began to address him as Santji, Sohan Singh maintained his simplicity. He adopted the principle:"Always look up to the Highest, living among your kith and kin, like the lotus that has roots in the mud." He is not known to have taken any pride at any time being addressed as Santji. Many people touched his feet, even though he tried to disuade them by moving backward. He found that he could not stop people behaving as they did, and towards the latter part of his life he gave up.
However it is interesting that many persons, usually senior to him in age continued to address him only as 'Gianiji'. Whenever any of these seniors came to Malaya or Singapore he made it a point to meet them, as also they did to meet him. There was a true bond between the Sikhs who had been in this region during the fourth and fifth decades.

Foot Prints
People educated in the modern ways usually keep notes of the places they visit, interesting events in their lives, impressions made on their minds by various events, what difficulties they faced or what joys they derived, at different times. If they write poetry or songs they keep copies of them and collect them in time to publish as books, Even some people of no great significance derive much satisfaction out of publication of whatever they write.
People of religious trend of mind rarely consider of personal satisfaction from publication of whatever they write or sing. Common people think of the importance of collecting their works after they have passed away. They try to trace their foot prints on the sands of time in the hope of learning lessons.
The same is true of Sant Sohan Singh. He sought no publicity and preferred to remain away from limelight while he lived. After his passing away now efforts are being made to collect pieces of his poetry or kawishari with the idea of publication in book form. Some of the manuscripts are avaliable, but when they will see light of print is not clear. Some tapes of his lectures are also being transcibed for publication. His explositions of Gurbani were in simple language for simple folks. He did not indulge in hair splitting explanations as is common with some high level scholars of today. That was the measure of the impact he produced on the Sikh community in South East Asia.
Neverheless Sant Sohan Singh continued to meet and patronise the Sikh scholars who visited Singapore and Malaya. These include Sant Teja Singh, Double M.A., Dr Gopal Singh, M.A., Ph.D and Dr Ganda Singh, M.A., Ph.D. He took pleasure is helping in the conduct of lecture tours of the latter two modern scholars.
Out of this association developed the publication of the complete works of Bhai Nand Lal Goya, the eminent Persian poet of Guru Gobind Singh's time. The collection was edited by Dr Ganda Singh, first published in Urdu script in 1963 and then rendered into Punjabi in 1968. These books were published under the patronage of Sant Sohan Singh with the help of S. Joginder Singh, M.Sc(Ed.) of Sultan Idris Malay Teachers' Training College, Tanjong Malim. The entire funds for these publication were raised in Malaya under the patronage of Sant Sohan Singh. This has been duly acknowledged in the preface to both the volumes.
Sant Sohan Singh was the patron of several non-sectional Sikh institutions including Malayan Granthi-Parcharak Sabha, Guru Nanak Guru Gobind Centinary Society, Malayan Sikh Naujawan Sabha and Singapore Khalsa Association. The last mentioned association has started a library dedicated as a memorial to Sant Sohan Singh. (* Note - The library now functions from the Central Sikh Temple Annex Building). In several Malayan towns also similar memorials are being set up.
In common with all Sikhs of his generation the Punjab was very dear to the heart of Sant Sohan Singh. He patronised funds raising campaigns whenever the land of his birth and youth was devastated by floods.
Sant Sohan Singh also took keen interest in the Punjabi Suba Movement in common with most Sikhs of this region. This he did for no political reasons, but only for the development of the Punjabi Language. In this connection he went to India in August 1964 and returned in September 1965. While there he met Sant Chanan Singh and Sant Fateh Singh, the Akali leaders who held the reign of the community.
Sant Fateh Singh paid a visit to Malaya and Singapore in August 1966. Sant Sohan Singh gave him full support. He exhorted people to collect funds which were presented to Sant Fateh Singh by way of a siropa - token of esteen.
Within Malacca Sant Sohan Singh exercised great influence in the Sikh community in settling family quarrels. He also successfully settled some business disputed of Sikhs. As far as possible no Sikh dispute went to Court. He also settled a few factional disputes of committee members of different Gurdwaras throughout Malaya and Singapore.
On a few occasions it was noted that Sant Sohan Singh did not wish to displease any person or faction in some of the community's feuds. To some extent he was able to gauge whether or not his intervention would succeed in settlement. He followed the principle: "Where speech does not succeed it is better to be silent." In such circumstances he tried to please both factions by giving equal patronage.
However this was perhaps appropriate to a sant as it is said: "Become the dust of everybody's feet, and behold everyone as your well-wisher." Hence inspite of feuds in the committees of Gurdwaras Sant Sohan Singh never objected to anyone inviting him to speak at any occassion at any place. Indeed he laid the foundation stone or performed the opening of many Gurdwaras including those at Alor Star, Batu Gajah, Parit Buntar, Tanjung Rambutan, Green Town, Ipoh, Jalan Kampong Randan, K.L and Petaling Jaya.
In and around Malacca Sant Sohan Singh maintained close relations with leaders of other communities. He invited them on important Sikh occasions and was himself invited on non-sikh festivals. He enjoyed respect among non-Sikhs as much as he had among Sikhs. He was a member of the Malaysian Inter-Religious Organisation.
There are no proper record of the number of persons who were saved from alcohol by Sant Sohan Singh. There are several prominent Sikhs throughout Malaya who rendered yoman service to the community having obtained guidance from him. A few names may be mentioned - the late Bhai Piara Singh, the late Bhai Ghamdoor Singh, the late Master Gurbachan Singh, DSP Sudarshan Singh and Prof. Joginder Singh.
While Sant Sohan Singh wielded great influence with almost all Sikhs throughout this region including wealthy followers, there is no indication whatever over the period of 45 years of any attempt by him to gather wealth for his private purposes or for the purpose of his own relatives.
On the contrary there was an interesting incident in 1952. A Sikh singer, popular in Malaya, noting that Sant Sohan Singh travelled long distances by train, bus, taxi or on foot, suggested to him that he wished to present to the Sant a car which would be claimed to be donated by no one particular person. Sant Sohan Singh showed him his dusty shoes and said, "Even these are not cleaned. Hold not the dust in derision; none is like the dust; while living we keep it under our feet, but after death it covers the body."
"Once I accept a car now," he continued, "I will cease to be what I have been all these years. Now people refer to me as Sant. With a car I may be referred to as 'saan' (bull)." The comparatively young singer had no further words.
So Sant Sohan Singh came from India with only his white clothes. He left for the True Abode with only the white chadra. In the true sense of the verse: "The pious man after a well-spent life proceeded to His presence. Arriving at the True Abode he occupied a favoured place."
May God give us the grace to find from among us some who could find the courage and fortitude to make an effort at least to walk in the foot steps of this simple man of God. 
                                                                                                          [updated April 14th, 2019]
Source: 'Sant Sohan Singh Malacca' - Mehervan Singh, BBM, FCCA.
Source: TheSikhEncyclopedia.Com

INDIAN ENTREPRENEURS

SHOBHNA BHARTIA

Born - 1957
Achievements - Daughter of renowned industrialist KK Birla, Shobhana Bhartia is the vice-chairperson as well as the editorial director of the Hindustan Times group, which is among India's major newspaper and media houses. In the year 2001, she received the Outstanding Business Woman of the Year award.

Born in the year 1957, the daughter of renowned industrialist KK Birla and grand daughter of GD Birla, Shobhana Bhartia is the vice-chairperson as well as the editorial director of the Hindustan Times group, which is among India's major newspaper and media houses. This lady holds the credit of raising Rs 400 Crore via public equity launch of the HT Media group in the year 2005. Till the year 2004, the Birla family owned 75.36 per cent stake in HT Media.

Here's more information about the biography of Shobhana Bhartia, who graduated from the Calcutta University and later, wedded Shyam Sunder Bhartia. This particular gentleman is the chairman of the Rs 14 billion Jubilant Organosys Limited, a Pharma company. Shamit Bhartia, their son, is also a member in the HT Media group. At the same time, he operates lifestyle businesses like Domino's Pizza franchise in the country and a convenience store chain in Bangalore city.

At the time when Shobhana Bharatiya became a member of the Hindustan Times in the year 1986, she was the very first woman chief executive of a national newspaper and in all probability, also among the youngest. Shobhana Bhartia is regarded as one of the crucial people there who played a pivotal role in revamping the image of the Hindustan Times into a "bright and young paper". The life history of Shobhana Bhartia's career is full of achievements.

Shobhana was nominated the member of the upper house of the Indian Parliament i.e. the Rajya Sabha. Shobhana Bhartia was also handed the Global Leader of Tomorrow award by the World Economic Forum in the year 1996. Then again in the year 2001, she received the Outstanding Business Woman of the Year award. The National Press India Award was given to Shobhana in the year 1992.

GHADAR PARTY HEROES

BABA SOHAN SINGH BHAKNA

Founder president of the Ghadr party in the U.S.A. (1870-1968)


Was the only son of Bhai Karam Singh, of the village of Bhakna, 16 km southwest of Amritsar. He was born in January 1870 at Khutrai Khurd, parental home of his mother, Ram Kaur, 3 km northeast of Guru ka Bagh in Amritsar district. He learnt reacting and writing Punjabi and the rudiments of Sikh faith in the village gurdwara and passed the fifth primary class in Urdu and Persian at the age of 16. He had been married when He was ten to Bishan Kaur, daughter of Khushal Singh, a landlord of jandiala in Lahore district, but the couple remained childless.

Sohan Singh took part in the anti-Colonization Bill agitation of 1906-07. Two years later (3 February 1909) he left home to go to the United States, reaching Seattle on the West Coast on 4 April 1909. He soon found work as a labourer in a timber mill, under construction near Seattle. In those days, Indians in the United States and the neighbouring Canada, most. of them Sikhs from the Punjab, suffered severe discrimination, protest against which had been simmering. In the summer of 1913, representatives of Indians living in Canada and the United States, meeting at Stockton, decided to set. up an organization, Hindustani Workers of the Pacific Coast (Hindi Pacific Association, for short). Sohan Singh Bhakna was elected its president and Lala Hardayal, intellectual and revolutionary, its general secretary.

A weekly paper Ghadr (lit. rebellion, revolt) was launched on 1 November 1913 to propagate the objective of the Association, which plainly was to make an armed rebellion against the British in India. The journal Ghadr imparted its name to the organization as well as to the movement itself. The United States government, at the instance of the British, issued arrest warrants against Lala Hardayal, but the party succeeded in smuggling him out. of the country in April 1914. The Ghadr party, under Sohan Singh Bhakna, planned an uprising against the British for 1917, but rumours of a war in Europe between England and Germany and the Komagata Maru episode hastened events. Sohan Singh himself contacted the returning Komagata Maru at Yokohama and delivered to Baba Gurdit Singh a consignment. of arms. As he learnt there that hostilities had actually broken out on 28 July 1914, he took a boat to India. As soon as. the ship reached Calcutta on 13 October 1914, Sohan Singh was arrested and, after a few days interrogation at Ludhiana, was sent to Central Jail, Multan. He was tried in what is known as the first Lahore conspiracy, case and was sentenced to death with forfeiture of property. The death penalty was later commuted to life imprisonment in Andamans, where he reached on 10 December 1915 and where he undertook several hunger strikes successively to secure the detenues better treatment.

In 1921 he was transferred to Coimbatore jail and then to Yervada. Here lie left off eating food again to register his protest against Sikh prisoners not being allowed to wear turbans and their kachhahiras or knickers which were their religious obligations. In 1927, he was shifted
to Central Jail, Lahore, where he again went on hunger strike in june 1928 to protest against the segregation of the so-called low-caste Mazhabi Sikhs from other 'high-caste' Sikhs at mealtimes. He was released early in July 1930, but he continued to work for the freedom of the country. He devoted most of his time to organizing Kisan Sabhas (peasants' societies) . During World War II he was interned in Deoli Camp Jail (Rajasthan) for nearly three years. After Independence he veered decisively towards the Communist Party of India. He was arrested on 31 March 1948, but released on 8 May 1948. However, he was seized again, but jail-going ended for him finally at the intervention of Independent India's first Prime Minister, Jawaharlal Nehru.

Bent with age and ravaged by pneumonia, Baba Sohan Singh Bhakna died, at Amritsar, on 21 December 1968.

SIKH ECONOMISTS

Prof. MANOHAR SINGH

Associate Professor of Finance, MANOHAR SINGH coauthored a paper titled “Capital Market Impact of Product Marketing Strategy: Evidence from the Relationship between Advertising Expenses and Cost of Capital” that was published in the Academy of Marketing Science’s special issue on marketing and finance interface. The paper that appears in the Journal of the Academy of Marketing Science, Vol.33, Issue 4, 2005, provides evidence to the effect that advertising expenditures help in reducing firm cost of capital and hence contribute to enhancing firm value.
One of Manohar’s published papers in the European Financial Management Journal titled, “Multinational Diversification and Corporate Performance: Evidence from European Firms”, European Financial Management, Vol. 10, No. 3, 2004, was ranked 7th in the list of top 10 most requested papers in that publication. The source of information and the other papers included in that list are available at the following Blackwell Synergy link:www.efmaefm.org/0EFMJOURNAL/top10_2004.shtml. Manohar is in a good company there as works of Professors Michael Jensen and Jay Ritter appear in the same list.

VETERAN ATHLETES

THIS AGED IS STILL AGILE
           A. Ghulati
Rohtak, April 27

Vintage Surat Singh with medals

d the joy in athletics. But he entered the fray in the competitive world of athletics at an age when the life of most of the people come to a standstill, their limbs fail to respond and they start counting their remaining days.
Recounting his life story to the NCR Tribune, Surat Singh told that he is illiterate and had never thought of entering into the competitive world of sports. His task in the village was restricted to look after the cattle. In return, he was given adequate diet including plenty of milk by the elders in his family and villagers.
Surat’s talent was spotted at a village level sports meet by the sports officer, Laxman Singh Malik, who inspired him to become a veteran athlete. His advice changed Surat’s vision towards life. He realised that something else was there in the world beyond grassy pastures in the village, wealth of animals and folk traditions. A few medals in the State championships paved way for Surat’s entry into the National competitions, where he excelled in 100m & 200m races in particular. In 1991, he finished second in 100m & third in 200m clocking 19.1 seconds and 35.5 seconds respectively at the NVAC held at Yuba Yatri Krirangan, Salt Lake City, Kolkota. In 1998, he secured the first position in 100m and 200m race taking time of 19.1 sec and 42.9 sec. in the 20th NVAC held at Dadoji Konddeo Stadium, Thane. In the 18th edition of NVAC orgainsed by the Karnataka Veteran Athletic Association in 1996, Surat Singh created a new record in the 80 plus category completing 200m race in 39.54 sec. In the same edition he clinched gold in 100m clocking 18 seconds. However, in 1994 he had to remain content with a silver medal of 200m event of the 16th NVAC held at Thiruvananthapuram, Kerala, where he also ran the 100m in 75 plus category in just 17.1 sec. but remained third. Running in the company of comparatively young people (in 70 plus age category) at Kanpur in 1997, he finished second as a member of 4x100m relay team, taking time of 1mt.16.90 sec in the 19th NVAC. Surat was 83 at that time.
Surat gives the credit of his success in the running track to his simple style of living. Till date, he gets up at 3 am daily to do some jogging and running. He has never smoked, never consumed tea or liquor during the eight decades of his life. He got full support from his wife Chand Kaur, who died four years ago. “She used to take special care of my diet,” recalls the octogenarian. The age factor has slowed down his reflexes and his illiteracy sometimes put him in awkward position as he take his own time to remember his achievements and the names of his competitors he encountered at different venues. But still he aims at winning more medals.
His impressive tally of medals, laminated in a frame, understandably gives him immense satisfaction but not the expected support from society and administration. His only regular source of income is the old age monthly pension of two hundred rupees. Occasionally, he gets a few cash awards, which are not enough by any means. For his other needs he is dependent on his four sons. But his enthusiasm still keeps him agile. He hopes to run for another five years as a veteran athlete and is also hopeful of completing a century of life.
                            __________Courtesy:TRIBUNE, Chandigarh 

INDIAN FILM ACTRESSES

SUCHITRA KRISHNAMURTHY

EARLY LIFE

She was born and brought up in Mumbai in a Telugu Brahmin family in Mumbai to V. Krishnamoorthi-commissioner of income tax and Dr Sulochana Krishnamoorthi, a historian and professor.

CAREER

She started her career with the TV series Chunauti while still in school.

She was a successful model in the early nineties having endorsed many products such as Palmolive soap, Clearasil, Sunrise Coffee, Limca and Colgate toothpaste.

She made her breakthrough in films with Kabhi Haan Kabhi Naa a commercial and critically acclaimed hit, opposite Shahrukh Khan in 1994.

She simultaneously pursued a music career in the mid to late 1990s, releasing the pop albums "'Dole Dole"', "'Dum Tara"', "'Aha"', and "'Zindagi"' the title track of which was composed by Andrew Lloyd Webber

She starred in 1987-88 '"Peanuts the musical" a musical based on the famous comic strip "Peanuts' directed by C Y Gopinath. She played the comic strip character Lucy.

Having given up her showbiz career for early marriage, she returned nearly ten years later in the film My Wife's Murder (2005) starring opposite Anil Kapoor. The film garnered rave reviews for Suchitra as a performer of note. She also starred in Karma Confessions and Holi in 2009-an Indo American coproduction with an ensemble starcast comprising Naomi Campbell and Vincent Curatola amongst others. This film however failed at the box office.

The year 2010 will see the release of Rann, a film based on media wars, directed by Ram Gopal Varma with a starcast comprising Amitabh Bachchan and Riteish Deshmukh, where Suchitra plays the role of a media executive Nalini Kashyap

Suchitra is a classically trained vocalist in the Gwalior gharana style of Indian classical music, having studied the art form for over ten years.

She is also an accomplished poet and painter, having trained in India, London and NewYork. She has exhibited her paintings in galleries across India and around the globe. Her art, Suchitra proclaims is a divine blessing from Lord Ganesha. Having never painted or even sketched in her life before, Suchitra held a paintbrush in her hand for the first time on 27 September 2004 during the ganesh chathurthi festival, on the encouragement of her neighbour.Suchitra is well known for artistically expressing her own poetry on canvas.

Suchitra is also a writer whose views were first noticed via her blogs. Her many blogs -first on www.intentblog.com a site where she was invited to share her views with the world by Deepak Chopra,"art in a body part" and "give me another break" and then subsequently on her own site "'www.suchitra.com"' have put Suchitra in the midst of many an unwarranted controversy.

Suchitra's debut novel called The Summer of cool was released by Penguin India in January 2009 and met with huge success. It is her first novel in a series of four books called the "Swapnalok Society" Series.^[1]. Based on the ethos of growing up in a typical co-operative housing society in Mumbai,this genre and these stories have struck a cord with young urban Indians.

The second book in the Swapnalok Society series called "The Good News Reporter" has also been a hit amongst Mumbaikars

PERSONAL LIFE

She was married to Shekhar Kapur, a renowned filmmaker from India. They have a daughter named Kaveri. In February 2007 they got divorced. Suchitra is actively involved in charitable work, and is associated with a few NGO's.

PUNJABI NRI;s

SANT SINGH CHHATWAL

Sant Singh Chhatwal born in 1946 Rawalpindi, Punjab (British India), is an Indian-American businessman, owner of the Bombay Palace chain of restaurants and Hampshire Hotels & Resorts.

The son of a small tea stall owner in district courts Faridkot, Punjab claiming to have been a former pilot in the Indian Navy, Chatwal migrated to Addis Ababa, Ethiopia, where in course of time he became the owner of two restaurants serving Indian cuisine. In 1975, he left the country with some of his savings and opened a restaurant in Montreal, Canada, where he created a new cuisine based on a blend of French and Indian elements.

Chatwal is close to former US President Bill Clinton and his family, and has made substantial financial donations to his election campaigns, as well as to other causes and campaigns of the Democratic Party, with many of whose prominent representatives he is on good terms. He has accompanied the Clintonson several journeys to India, and is a Trustee of the William J. Clinton Foundation.

Chhatwal has defaulted on loans obtained from Indian and US banks including Lincoln Savings, First New York Bank for Business, Bank of Baroda, Bank of India and State Bank of India and filed bankruptcies on false grounds.He was arrested in Mumbai by India’s Central Bureau of Investigation (CBI) in connection with defrauding Indian banks for over US $ 9 million. He was able able to get the bail and he later fled the country. but escaped after he was out on bail.

Chhatwal was awarded the Padma Bhushan by President Pratibha Patil on Jan.26, 2010. Humiliated by the mistakes in awarding Chatwal, government started an investigation into matter to strip him of the award. Concerned citizens also started an line campaign to review the award process. In USA an online petition has been started against Chatwal.

Noted Indian journalist Vir Sanghvi has expressed his disappointment over the award and has decided to file a RTI Petition (Right To Information Act) along with noted film maker Pritish Nandy to make the government declare the procedure by which it selects awardees.

In February 2010, a federal lawsuit accuses two upscale bar lounges in Sant Singh Chhatwal’s Dream Hotel of labor law violations. Workers claim that they are not paid and labor laws are abused. Similar claims were made by workers at other properties too.

SIKH THEOLOGIANS

GYANI SANT SINGH JI MASKEEN

Gyani Sant Singh Maskeen (1934-18 February 2005) was born in 1934 at a place called Lak Marwat in District Bannu today part ofPakistan. The only son of his parents, Gyani ji lived in Alwar, Rajasthan for the last 57 years of his life.

He was honoured by the Sikh community with the rare title of “Panth Rattan” for his services to mankind through the message of Gurbani. Sadly “Panth Rattan” Gyani Sant Singh Maskeen passed away on 18th February 2005 at approximately 8.00 AM I.S.T. due to a massive heart attack while attending a marriage function in Etawah in Uttar Pradesh, India.

It is beyond doubt that Gyani Sant Singh Maskeen was the most venerated and best known religious scholar among the Sikhs. This was due to the fact that he had an in-depth, broad knowledge of Gurmat and Gurbani, as well as, a deep knowledge and understanding of comparative religions. His excellent art of delivery allowed him to make use of his vast database to make the most difficult relations and concepts to be easily understood

SUMMARY

Gyani Sant Singh ji spread the message of the holy Guru Granth Sahib in different countries around the world, including the USA, UK, Canada, the Middle East, Thailand and Singapore. His followers include not only Sikhs, but many persons who are not Sikh.

He was very fluent in Punjabi, Hindi, Urdu and Persian and also had a basic knowledge of English. Maskeen ji was secular to the core, once he even agreed to perform katha in a Muslim mosque in Rajasthan but some of the organisers didn't want a non-Muslim to enter the mosque.

Giani Maskeen ji was a very well read person who frequently quoted Ghalib, UStaad Zauk, Bulle Shah and other noted poets.

Having once promised a Sikh high priest to come to Amritsar to do katha every year during the month of Diwali, Giani ji kept his word for 25 years, until his sudden and unexpected death.

During the 300 year celebration of the Khalsa Panth, Maskeen ji was invited to the Harmandar Sahib by the Jathedar of the Akal Takht to perform katha. Despite the fact that he was then recovering from a heart problem in the USA, Maskeen ji, against the advise of his doctors, travelled to Amritsar to perform the katha.

Gyani Sant Singh Maskeen was well known for exposing scams and other wrong doings in Sikh Temples. He was also known to publish books detailing how many temple's kept a majority of the donations for themselves. His efforts to expose such behavior created shockwaves throughout Sikhism, for this he won the admiration of many and the hatred of others.

During the early part of his life with resources short, Maskeen ji would walk long distances to reach remote places to spread the message of Sikhism. Always being careful to stay away from politics he dedicated his life to spreading the message of Guru Nanak.

DEDICATED LECTURER AND PROMOTER OF SIKHI

He always fixed his annual programmes in advance and would stick to his schedules come what may. He had made a profound study of Sri Guru Granth Sahib and acquired an in-depth knowledge of the Vedas and Bhagat Banis as enshrined in Sri Guru Granth Sahib. Apart from Gurmukhi and Hindi he had a command over Farsi and often quoted Bhai Nand Lal Ji. During discourses he also used to quote from the religious texts of Hindu, Muslim and other world religions with all the useful relevant references.

In his discourses, Maskeen ji particularly used to mention Bhagat Banis as enshrined in Guru Granth Sahib, which has frequent references to Rama, Krishna and other Hindu gods and goddesses, and often said that, to understand the message of Gurbani it is necessary to have basic knowledge of past Indian culture and traditions. However, some Sikhs scholars failed to understand his thoughtful analytical expressions and wrongly labelled him as pro-brahminical.

The attitude of these ‘scholars’ who if they continue to spread these wrong notions, could end in even raising questions about the authenticity of Bhagat Bani, or about references toHinduism and Islam in the Guru Granth Sahib. It is felt that if these critics had their way, they might raise their voices to edit the Guru Granth Sahib, removing the names of Ram, Allah, Rahim, etc.

It just goes to show how little these so called 'academics' realise the uniqueness of the Guru Granth Sahib and the universality of its message and the importance of its words for all of mankind around the globe.

INTRODUCTION

Gyani ji was a colossal figure, striding across contemporary Sikh society for nearly five decades. He was a dedicated Sikh missionary of great knowledge, zeal and repute who was renowned worldwide. A fearless preacher, he was very outspoken and with his rational outlook, he preached according to the concepts of Gurmat and Gurbani. He was one of the few towering personalities that the Sikhs looked up to. Not only did he have a thorough knowledge of Gurbani, his mastery of the holy scriptures of Hindus, Muslims, Buddhists and others allowed him to quote from them at will.

He successfully disseminated the message of the Gurus' teaching in America, Europe, the Middle East and South East Asia. He was extremely popular abroad and his discourses were always well attended. He also established a meditation center at his home town Alwar in Rajasthan, India where a Samagam (function) is held every year on the eve of Hollah Mohallah and which is attended by the scholars, preachers and learned people of the Sikh community. The Khalsa School he established at Alwar has been a great success.

He authored more than a dozen books and innumerable audio cassettes and CDs, which have impacted the thinking and way of life of the Sikh community. His daily discourses ofGuru Granth Sahib on National TV network were beamed worldwide and were keenly followed by many thousands of Sikhs and others. His words provided solace and guidance to many a wavering mind.

His demise in 2005 has created a vacuum, which will be very difficult to fill. Today when western influences are making inroads into Sikh culture he will be sorely missed by the Sikh community. The loss of Giani Sant Singh Maskeen is indeed, a great loss to not only the Sikh Community, but to the whole world.

BACKGROUND

During the partition of Indian in 1947, Maskeen Ji, like millions of other Sikhs in the western half of the Punjab, who were uprooted from their ancestral homelands, during the violent rendering of one land into two, that saw the deaths of untold lakhs of men, women and children, he was fortunate to survive, by Waheguru's grace, finally settling in Alwar, Rajasthan where he spent 57 years of his life. Every year, during the last four decades, a Gurmat Samagam had been held on the 1st, 2nd and 3rd March under his personal supervision. Eminent Gurmat scholars/preachers, Kirtan Jathas, as well as, thousands of devotees have come to participate in the annual gurmat samagams from varied parts of the country.

As per the tradition of Sikhism, Guru’s Langar, (free community kitchen), was served uninterrupted for three days for one and all who came. These events in Alwar were exceptional experiences and were always very well attended. A moderate Sikh population is settled in the villages around Alwar city. At present two Sikhs schools are functional and a big educational centre had already been erected under the able guidance of Maskeen Ji. The fate of these community welfare projects and their completion are now a serious concern. One wonders if any reputed Panthic organization will come forward to take charge of these institutions and to make the dreams of Maskeen Ji a reality?

TOUGH EARLY YEARS

During Gyani ji's initial years of Gurmat Parchar he had to struggle hard to sustain his mission because of his weak financial position. However, he was not a man to give up easily. He used to walk miles to attend religious congregations and to make discourses on gurmat in villages and towns. Whatever the sangat used to offer out of love and affection was his only source of income and he boldly faced all the challenges that came his way and remained firm in his goal of spreading the message of holy Guru Granth Sahib for the benefits of all mankind. Throughout his life he preferred to stay miles away from politics and extremism.

Wherever he went in India and abroad for Gurmat Parchar he never shied away from asking Sikhs to adopt the proper system of management, as per the tenets of Gurmat, to maintain thegurdwaras and other panthic institutions. Recently, he authored a book on the subject of Gurdwara management. He was very much concerned about the election procedure to constitute the committees for the management of Gurdwaras, a subject which has now become the root cause of the infighting among Sikhs around the world.

During 2005, the Sikh masses praised the SGPC for making excellent arrangements for his last rites. Though Maskeen Ji had already been the recipient of the highest honour “Panth Ratan” during his lifetime, on the day of his Bhog ceremony he was honoured by SGPC with the “Gurmat Vidya Marthand” posthumous award. Bibi Jagir Kaur, the then president of SGPC also announced "Bhai Gurdas Gold posthumous Award", worth rupees one lakh, for Maskeen Ji and also presented a cheque for rupees ten lakh to the wife of Maskeen Ji for his outstanding contribution in the cause of Sikhism and gurmat way of life, but unfortunately, for those of us who had come to know her, now even she too has cast away her mortal coil and joined the Holy spirit.

HIS EARLY YEARS

Giani ji's parents were S. Kartar Singh and Mata Ram Kaur. He received his primary education from the Khalsa School but the turmoil of Partition interrupted his completion of his higher education from Government High School. Like many Sikh families his was fortunate enough to escape the pogroms of Muslim mobs who wanted their new "Land of the Pure' free of anyone not Muslim (contrary to the father of the country, Mohaammad Ali Jinnah) who dreamed of a non-sectarian Pakistan for those of all religions and sects. Untold numbers of Sikhs and their Hindu neighbors died before reaching safety in India (and to be fair many Muslims died on their way to Pakistan, a move many of them would have preferred not to make as well, but Giani ji's family finally made a new home in Alwar in Rajasthan.

However the demise of his father in 1952 had an adverse impact on him and he started feeling sad and isolated from worldly issues. Therefore he left home and started learning the basic tenets of Gurbani from various places and from different scholars. He became so engrossed in Gurbani that he soon became a learned narrator.

MARRIAGE
He was married to Bibi Sunder Kaur in 1958 and thereafter made Alwar his permanent home.


LIFESTYLE

Maskeen Ji was a very simple person who advocated simplicity. Wearing simple white clothes with a black turban, he looked very distinguished. His associates and other people accompanying him also followed the same simplicity of dress. He was very down to earth and had a simple and frugal lifestyle. Where ever he went he always preferred to stay at the Gurdwara Sahib and partook his meals from the Langar.

We would not do justice to this great personality if we fail to mention Maskeen ji's complete fearlessness. In 1984 when the Indian Army attacked and placed a siege around Sri Darbar Sahib and many other gurdwaras, Giani ji endured great mental agony due to this act of sacrilege. When the curfew was lifted he made an emotional electrifying speech (on the first diwans held at Gurdwara Shahidan) to rejuvenate the mentally demoralized Sikhs due to the army attack on their holiest shrine. Professor Darshan Singh Ji, another outstanding personality of Sikh Panth, recited Gurbani kirtan to provide the healing touch to the broken hearts of the Sikhs. It was these two personalities who helped the Sikh Panth, through the healing message of Gurbani, to successfully counter and to emerge triumphant from the most difficult period in recent history

STYLE OF NARRATION AND ITS IMPACT

His way of narration was uniquely different from all other scholars whether old or new. He began a particular topic and continued to elaborate on it giving different examples and thereby creating a style which the common person readily understood and could follow in their daily life. His concepts were quiet clear and his voice created a deep impact on all his listeners. Every person whether educated or not was inspired by him.

Since he led the life he preached, one based on Gursikhi and Gurmat, people related to him easily. This had a tremendous impact on his audiences as he was the living example of what he advocated.

He didn't hesitate in speaking out and could discourse with the best. Giani Sant Singh Maskeen even used to speak in the gatherings of people belonging to other communities and religions. And everybody was impressed by his persona.


GYANI JI's FOREIGN TRIPS
He visited different countries and places including Kabul, Kandhar, Kuwait, Singapore, Malaysia, England, Iran, Thailand, Canada and America among others. Sikh communities in all these countries had great respect for him and always awaited his arrival with great enthusiasm.


ACHIEVEMENTS

He established a meditation center at his home town of Alwar in Rajasthan, India where a Samagam (function) is held every year on the eve of "Hollah Mohallah", which is attended by many scholars, preachers and learned people of the Sikh Community. The Khalsa School he established at Alwar has been a great success.

He authored more than a dozen books and innumerable audio cassettes and CDs, which have impacted the thinking and way of life of the Sikh Community. His daily discourses of Guru Granth Sahib on National TV network were beamed worldwide. His words provided guidance to many a wavering mind.

OCEAN OF LEARNING

( a news story in The Tribune, Chandigarh at his demise on 18.02.2005)

Giani Sant Singh Maskeen was a colossal striding across the contemporary Sikh Society for nearly five decades. His demise has created a vacuum, which would be very difficult to fill. The Sikh Community needed him at this crucial juncture when western influences are making inroads into the Sikh Culture. The loss of Giani Sant Singh Maskeen is indeed, a great loss to the worldwide Sikh Community Maskeen was an epitome of learning

GIANI Sant Singh Maskeen, who died following a massive heart attack at Etawah in Uttar Pradesh yesterday, was not only an exemplary preacher, interpreter of religious scriptures but also an epitome of learning. His limited formal education notwithstanding, Giani ji had studied various granths in depth.

Born in Lak Makwat tehsil of Ban district in North West Frontier province in 1931, Giani Sant Singh Maskeen had to skip his matriculation examination because of partition. His parents moved to Alwar in Rajasthan where he joined the sacred company of various religious heads, preachers and saints. His interest in religious studies did not wane even after he got married to Bibi Sundar Kaur in 1958.

Though his family got into motor parts business, Giani Sant Singh Maskeen dedicated his life to religion. He leaves behind besides his widow, three sons and two daughters.

Interestingly, Giani Sant Singh Maskeen had immaculate familiarisation with the works of some of greatest Urdu poets, including Ghalib and Iqbal. His knowledge of Bhagwad Geeta, Quran and holy scriptures of other religions made it easier for him to interpret Guru Granth Sahib and recitations of various other saints, including Sufi saints. Bhai Gurdas, Guru Ravi Das, Bhagat Kabir and Sheikh Farid often used to get mention in his discourses. He also used to refer to work done by various religious scholars. For example, he had gone through all 23 interpretations of Japji Sahib, including by Bhai Nand Lal, Acharya Rajnish, Giani Gurdit Singh and Bhai Veer Singh.

He was a globe-trotter and delivered discourses on various aspects of Gurbani at gurdwaras and religious congregations on important occasions. Known for his candid comments, Giani Sant Singh Maskeen was bestowed with the tile of “Panth Rattan” by the Shiromani Gurdwara Parbandhak Committee. In fact it went to his credit that coming from a Hindi belt, he turned out to be an undisputed number one interpreter-cum-preacher of Gurbani.

Though just a matriculate, he authored a number of books on various religious scriptures. His Gurbani interpretation programmes were regularly serialised on various channels. One of the channels used to telecast his discourses every morning.

Some of his famous books included Guru Chintan, Ras Dhara, Shabad Guru, Ratnagar and Amrit Manthan. Giani Sant Singh Maskeen also frequented Chandigarh and other areas in Punjab and Haryana every year.

As a mark of respect to him, both the Shiromani Gurdwara Parbandhak Committee and the Delhi Sikh Gurdwara Management Committee closed their offices for two days. He will be cremated at Alwar on Sunday.

In 2005, with the passing away of Maskeen Ji, the Sikh Panth has lost two of its precious jewels in a couple of months, first it was Yogi Harbhajan Singh Ji who sowed the seeds of "Sikhism in America" and later the death of great preacher Giani Sant Singh Maskeen Ji. Indeed it is difficult to fill-up the void created by the death of these two great personalities of the Sikh Panth.

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