FAQ- FACTS ABOUT EGEPEM

FAQ- FACTS ON EGEPEM- EK GRANTH-EK PANTH-EK MARYADA

FAQ ON

EK GRANTH
EK PANTH
EK MARYADA

  1. What is EK GRANTH EK PANTH EK MARYADA?
    EK GRANTH EK PANTH EK MARYADA is the name of our slogan aimed at UNITING and UNIFYING Sikhs in Malaysia. The slogan has its origins in the Global Sikh Council’s (GSC) call for the Sikh Panth to unite under One Granth One Panth and take guidance from the 1945 Sikh Rehat Maryada.  It has been adopted by Sikhs who wish to see the Panth united as EK PANTH in its quest to derive spiritual guidance from the Sri Guru Granth Sahib ji (EK GRANTH) and adopt the Panth- Parvanit and Akaal Takhat sanctioned Sikh Rehat Maryada (Ek MARYADA) as their chosen Maryada.

  2. Why is the idea of unity presented as a slogan?
    A slogan is a short and striking memorable phrase to promote an idea. This slogan is aimed at helping create unity, harmony and love between us Sikhs.

  3. How is the LOGO read?
    The logo is read from the center outwards towards the periphery.  The starting point of it all is EK OANGKAR. It is placed in the center because EK OANGKAR is the CORE of the slogan.  This means the EK GRANTH EK PANTH EK MARYADA concept is based on and derived from EK OANGKAR. 

  4. Why does the slogan use the word ‘EK’?
    The inspiration for the word EK originates from a verse from Gurbani:
    EKA BANI EK GUR EKO SHABAD VICHAAR. SGGS 646

    The selection of EKA (one) from the multitudes of Banees has been done for us by our Gurus. Similarly the determination of the SGGS as our ONE and ONLY Guru has also been done by our Gurus.  The order that the SGGS is our ONE and ONLY Guru since 1708 too has been ordained by our Guru. The slogan is merely stating the selection that was done by our Gurus. 

    The slogan further operationalizes the above mentioned Gurbani verse.

  5. Why EK GRANTH?
    When we say EK GRANTH we are referring to the ALREADY SELECTED ONE GRANTH left to us by Guru Gobind Singh ji with the command Sabh Sikhan Ko Hukm Hai Guru Maneyo Granth.  That Granth is Sri Guru Granth Sahib ji.

    We say EK GRANTH because it is the ONE and ONLY Granth in the entire spiritual universe that has been given Guru-ship status by our Guru. No other Granth has Dhur Kee Banee contained within it.The Banee was received by Guru Nanak ji from God as stated in the SGGS verse: JAISEE MEIN AVEY KHASAM KEE BANEE, TAESRA KAREEN GYAAN VEY LALO. GGS 772.

    This KHASAM KEE BANEE (Banee of the Lord) or DHUR KEE BANEE (Banee from God) is contained in ONLY ONE GRANTH in the entire universe – namely the SGGS.Hence the term EK GRANTH.  (Please refer to Question 22 for an explanation on what is Gurbani)

  6. Why EK PANTH?
    When we say EK PANTH we are referring to the already selected Panth.

    Bhai Gurdas ji says MARIYA SIKKA JAGAT VICH NANAK NIRMAL PANTH CHALEYA. (Nirmal means UNIQUE, ONE OF ITS KIND). Meaning In the world of spirituality, the Panth of Guru Nanak had its trademark in its uniqueness.

    Guru Nanak ji initiated this EK PANTH from the point of Guruji’s birth on Vesakhi of 1469. Guru Gobind Singh ji completed this ONE Panth on Vasakhi 1699 as Khalsa Panth.

    The entire process is encapsulated in the command that Guru Gobind Singh ji gave Sikhs in 1708:  “AGIYA BHEYI AKAAL KI TABHI CHALAIYO PANTH, SABH SIKHAN KO HUKAM HAI GURU MAANIYO GRANTH’.

    This command is recorded by Gyani Gyan Singh ji in Twarikh Guru Khalsa (1822) and Rattan Singh Bhanggu in Panth Parkash (1840).

    As such, the EK PANTH operates when it is guided by Sri Guru Granth Sahib Ji.

  7. Why EK MARYADA?
    Maryada constitutes a code of conduct for the personal and institutional life of Sikhs.  Imagine the chaos if Gurdwara practices and protocol are not streamlined. The situation today is such that countless deras, babas, taksals and others have created countless maryadas

    Will there ever be unity if this continues in the future? Imagine the confusion having different Nitnem, different Rehraas, different Amrit Sanchar, different Anand Karaj/Death ceremonies etc.

    One Maryada or EK MARYADA therefore acts to bond and glue all Sikhs to a unified Code of Conduct.

    EK MARYADA refers to the Panth Parvanit and Akaal Takhat sanctioned Sikh Rehat Maryada (SRM).

  8. What does The EK GRANTH EK PANTH EK MARYADA logo promote?
    The logo is a graphic representation of the slogan.  It promotes Unity and One-ness amongst Sikhs.

    The logo is uniting the community as EK PANTH, as opposed to the myriad of groups, deras, jathebandis, gurudoms, etc that are in vogue today with their own beliefs and practices and the use of various other granths.

    The logo promotes uniting the community under EK MARYADA – the Panth Parvanit Sikh Rehat Maryada (SRM).

    After years of struggle to regain Sikhi and its institutions from the control of mahants and others, the Panth had formulated the SRM and it has to be used instead of the variety of maryadas we have today.

    So yes, this logo is reuniting the community.  Our Guru, Sri Guru Granth Sahib Ji, is the true uniting force for us Sikhs who accept its spiritual leadership.

  9. What is meant by Sikh Panth as it stands now?
    Sikh Panth refers to a Sikh nation that embraces one and all to abide within the teachings and under the guidance of Sri Guru Granth Sahib ji.
  10. What is Sikh Rehat Maryada (SRM)?
    The SRM is a 32 page document (Punjabi Version) that was created to standardize the religious practices of Sikhs and foster unity among the community. Thus it serves as a code of conduct and provides guidelines for INDIVIDUAL and COMMUNAL obligations of a Sikh.
  11. Who created the SRM?
    In 1925 the Punjab Sikh Gurdwara Act was introduced to legislate the establishment of the Shiromani Gurdwara Parbandhak Committee (SGPC).  It is an elected body of Sikhs for the purpose of administering Gurdwaras.

    The Sikh Rehat Maryada was compiled by a subcommittee of 50 individuals and 21 Panthic Associations (including international organizations), selected by the SGPC. All their names are listed in the Introduction to the document which is in the Panjabi Language.  Malaysia (Malaya then) was represented by Seremban Gurdwara.

    The SRM was issued and implemented on 12 October 1936.

    The SPGC’s Advisory Committee on Religious Matters recommended some changes to be made to the SRM on 7 January 1945.

    Since then, several minor updates have been made to explain some statements, but no significant review has been undertaken to date.

  12. Why was the SRM created?
    Before Guru Gobind Singh ji left us in 1708, he transferred his authority to Guru Granth Sahib ji, and the nation of Sikhs called the Khalsa Panth. However, between 1708 and 1925, the Sikh community was scattered and the Panth could not be in charge of their Gurdwaras and other spiritual matters.

    Hence many different practices and traditions existed, but none represented the entire community (Panth). Deviant mahants, individuals from the Udasi sect, as well as Benares trained priests had taken control of the Gurdwaras and various rituals had been practised which were totally against the teachings in Guru Granth Sahib Ji. 

    The SRM was created by the SGPC to unite the Panth and bring back the true teachings of Guru Granth Sahib ji in Sikhism.

  13. Why is there so much news on the slogan?
    It is an indication that there is a large number of Sikhs who are concerned about uniting and unifying us Sikhs as one.  It is evidence that many Sikhs are interested and excited about getting united. 

    It is also evidence that there also exist people and groups who want to keep us disunited.

  14. What is the need for this slogan and why was it launched in Malaysia?
    The slogan was launched because there is a dire need to unite the Sikh community in Malaysia.

    Sikhs in Malaysia have begun to witness a direct challenge to the authority and leadership of Sri Guru Granth Sahib ji. There have been attempts to install a rival granth in at least one Gurdwara in Kuala Lumpur.  

    If such attempts succeed, the Sikh community in Malaysia will be split.

    We have also seen sustained attacks on the sanctity of SRM.

    This slogan is apt in these times of confusion. It hopes to create awareness and to educate all Sikhs on the importance of reinforcing the leadership of Sri Guru Granth Sahibji as our ONE and ONLY Guru.

    EK GRANTH confirms that we uphold the unity and integrity of Sri Guru Granth Sahib Ji as our one and only Granth that holds the Dhur Ki Bani, and Sachee Bani.  It is our ONE and ONLY Granth that holds our Shabad Guru as declared by our Guru,  Guru Gobind Singh ji.

  15. How will I benefit by having faith in this slogan?
    If we possess unshakeable faith in the leadership of EK GRANTH as our ONE and ONLY Guru – Sri Guru Granth Sahib Ji – we will be guided towards the true path of Sikhi.

    Wanting to be part of EK PANTH provides us with a united sense of belonging as Sikhs. 

    Adhering to EK MARYADA allows us all to walk the same path of Sikhi instead of taking different roads of disunity.  

    The greatest benefit will be that we become united as Sikhs.

  16. Has this slogan been widely accepted by Malaysian Sikhs?
    In Malaysia, this slogan has been endorsed and accepted by leading organizations such as Malaysian Gurdwaras Council (MGC), Coalition of Sikh Organizations (CSMO), and Gurdwaras.

    It was first launched in Gurdwara Sahib Klang in October 2016.  Since then more than 15 Gurdwaras have had EGEPEM diwans, seminars or prayers.  More and more Gurdwaras across the country are launching it for the benefit of their sangats

    Globally it has been launched two years ago by the Global Sikh Council.  In Canada it has been endorsed by the Singh Sabha Canada.

    At the individual level; since this logo is fairly new, there are some who are unaware of the significance that the slogan carries.  However, those who have understood the importance of the leadership of Sri Guru Granth Sahib ji have accepted it wholeheartedly.

  17. Are there any individuals and organizations who disagree with the slogan?
    Some individuals feel threatened by this slogan probably because they have faith in a second or third granth.  They may have faith in non-Gurbani rachnas (compositions) contained within books which they claim are SIkh granths as well.

    One local organization is particularly opposing the EK GRANTH EK PANTH EK MARYADA principle because of its apparent desire of promoting the Bachitar Natak or even wanting to install it on par with the SGGS ji.

    As such they probably feel that the call for SOLE and ONLY leadership of Sri Guru Granth Sahib Ji goes against their agenda of wanting to install a rival granth.  

  18. How will the slogan help in relation to the morale of the Sikhs in Malaysia?
    The intention of the slogan is to awaken all Sikhs to have full faith and acceptance in Sri Guru Granth Sahib ji.

    Sikhs need to know that non-Gurbani rachnas (compositions) that are being presented to us Sikhs as suitable for Kirtan in our Gurdwaras are actually posing a challenge to the supremacy of Sri Guru Granth Sahib ji’s leadership. All Sikhs will need to wake up to this call and stand up for SGGS as their ONE and ONLY Guru ji.

    The EK MARYADA part of the slogan ensures unity especially in terms of our Nitnem Banees, Ardas, Amrit Sanchar Banees, Stipulations for Kirtan and Katha, as well as the disallowance of any other book being installed in the presence of the SGGS ji.

  19. Is the slogan and logo owned by any particular organization?
    The slogan EK GRANTH EK PANTH EK MARYADA is the brainchild of the Malaysian Gurdwaras Council (MGC). It is thus owned by MGC for the purpose of implementation amongst all Gurdwaras in Malaysia.

    The logo is designed as the trade mark of and copyrighted by The Sikhi Vichar Forum (SVF).

    Sri Guru Granth Sahib ji belongs to all. The sanctity of Sri Guru Granth Sahib ji needs to be maintained by all Sikhs.

    As such, the task of putting the slogan and logo into practice is the obligation of all Sikhs and Sikh organizations.

  20. What is a Living Guru?
    A Living Guru means a Guru who is meant to be LIVED OUT in ourselves.  It means we take on the Guru- ordained spiritual life. It means the GURU lives in us through our practices, value systems and culture.

    The opposite of living is non-living. All that is worshipped is always non-living.  Bhagat Kabir ji says “SO PAHAN NIRJEEO.”  Your stone (pahan) god is non-living.

    Sikhs who live by the dictates of the SHABAD are living Sikhs because they take their Guru to be the Living Guru. The Shabad lives in them. Since the Guru is the Shabad, we say that our Guru is a Living Guru.

    Those who merely worship the SGGS as an object take the Guru as non-living. Not made of stone perhaps but of paper and ink. Such people offer food, drinks, bath paraphernalia etc. to the SGGS, and then make the claim that they consider the SGGS as a living being.  Thinking along such lines is to have a distorted view of the concept of a living Guru.

  21. What is Gurbani ?
    Gurbani is all that which is contained within the Sri Guru Granth Sahib ji which is our Guru. 

    Gurbani is the name given to all the compositions written in the Guru Granth Sahib ji by SIX Sikh Gurus, selected Bhagats, Bhatts and Sikhs.

    Gurbani is the term that is used for DHUR KEE BANEE  or KHASAM KEE BANEE that was received by Guru Nanak ji from God as stated in the SGGS verse: JAISEE MEIN AVEY KHASAM KEE BANEE, TAESRA KAREEN GYAAN VEY LALO. GGS 772.

    The hymns from Guru Granth Sahib ji are all revered as the Guru’s Shabad. To a Sikh, no other scripture is Gurbani.

    The decision of what is included in the SGGS is made by our Gurus. Guru Arjun ji made the decision first while compiling the Pothi Sahib, and Guru Gobind Singh ji affirmed it after adding the Gurbani of Guru Teg Bahadur ji and giving the SGGS the status of Guru.

    Individual Sikhs and groups do not have a right to determine any other compositions as Gurbani.

  22. What is a ‘rachna’?
    ‘Rachna’  in the context of writing refers to  ‘composition’. A rachna is, therefore, a composition of a writer. The plural form is “rachnava”.
  23. Can you name some of these rachnava?
    i) The Vaars and Kabits of Bhai Gurdass ji
    ii) The Ghazals of Bhai Nand Lal ji
    iii) Jaap Sahib, Sawayeay and Chaupayee.

    The first two are accepted by the SRM as allowed in the performance of Kirtan in addition to Gurbani.

    The SRM stipulation on Kirtan (Pp 15 part C) reads:   In the Sangat only Kirtan of Gurbani or its explanatory writings of Bhai Gurdas Ji and Bhai Nand Lal ji is permissible.

    Rachnava in Part (3) above are accepted as part of the Sikh Nitnem and Amrit Sanchar by the SRM.

  24. Why do you call them non-Gurbani rachnava?
    Because they are not found within the SGGS ji.
  25. Which Rachnava are a threat to the Leadership of Sri Guru Granth Sahib Ji? 
    Rachnava that are outside the SGGS, and that are NOT sanctioned or allowed by the SRM; and rachnava that go against the philosophy of the SGGS can be considered a threat to the SGGS ji.

    The biggest threat to Sri Guru Granth Sahib ji is from the Bachitar Natak Granth.

    Parchaar is being done that our Sri Guru Granth Sahib ji is unable to provide us with certain requirements to live in this world. And that these requirements are found in the rachnava of the Bachitar Natak. This is a gross insult to our Guru ji as this amounts to saying that SGGS is spiritually incomplete.

    Furthermore, three other books (‘granths’) are being put together with attempts to be placed on par and installed side by side with Sri Guru Granth Sahib ji. Together, they are being described as the ‘4 vedas’ of the Sikh Panth. This is grossly insulting to our Guru ji as well as to our 10 Patshahiaan. It amounts to an undermining of the Guruship of Sri Guru Granth Sahib Ji.

    Attempts to install any other book / granth in the presence of the SGGS, even a few inches below the level of SGGS ji in a Gurdwara, is equally sacrilegious.

  26. What are RIVAL Granths?
    We use the term “rival” only for granths that claim to be on par or equal to the SGGS ji in terms of Sikh spirituality.  Throughout Sikh history there have always been attempts to create and install rival granths.

    When Guru Arjun ji compiled POTHI SAHIB as our ONE and ONLY Granth, Prithi Chand and his son Meharvan wrote a rival granth. The rachnava (compositions) within it used the word NANAK to deceive Sikhs.

    Some 80 years after the Jyoti Jyot of Guru Gobind Singh ji, the Bachitar Natak appeared with claims that its rachnava (compositions) were composed by Guru Gobind Singh ji.

    The Bachitar Natak has been the subject of dispute within the Sikh Panth ever since and continues to divide the SIkhs. But the Panth, through the SRM and numerous edicts (hukumnamas) issued by the Akaal Takhat, has consistently maintained that the BN cannot be installed in the presence of the SGGS ji.

    Any rival granth, if installed, will challenge the SOLE authority and spiritual sanctity of SGGS.

  27. Can the writings in Bachitar Natak be called Gurbani?
    Whatever is NOT within the SGGS cannot be called Gurbani. 

    The SRM has recognized only 3 rachnava from OUTSIDE the SGGS as acceptable (Bhai Gurdass ji, Bhai Nand Lal ji and the three Nitnem / Amrit Sanchar ones). Even these rachnava accepted by SRM are NOT called GURBANI.  They are called rachnava or just banee.

    The rachnava in the Bachitar Natak (Dasam Granth) are disputable.  One third of the volume contains sexually explicit and graphic charitars (stories). Another one third is in praise of Hindu gods and goddesses or devis and devtas that have nothing to do with Sikhi.

    Of the remaining one third, large portions are against the messages of Gurbani as contained within the SGGS ji.

  28. What is the Bachitar Natak / Dasam Granth?
    The BN /DG came into existence about 80 years after the Jyoti Jyot Samaana (passing) of Guru Gobind Singh ji. Its first name was Bachitar Natak and it has since undergone eight name changes (Bachittar Natak Granth; Samundar Sagar Granth; Vidya Sagar Granth; Dasam Patashah Ka Granth; Dasam Granth;  Sri Dasam Granth; Sri Dasam Guru Granth and Sri Guru Dasam Granth. Some latest printed versions carry the name as Sri Guru Dasam Granth Sahib.

    The form (number of pages, arrangement of rachnava, order of the compositions etc.) came into existence in 1895 when a group decided to standardize its form. Eight compositions were removed, purportedly to make the BN in similar size and volume to the SGGS ji.

    Apart from the 13 pages that constitute the SRM accepted rachnava (Jap, Swayeay & Chaupai) the remaining pages are disputed to varying degrees. The sexual charitars called Charitro Pakhyaan  are most vehemently disputed by Sikhs followed by the hundreds of pages of Hindu mythology.

    Large portions of the BN / DG are lifted from classic Hindu texts called Puranas. The Markandey Puran, Shiv Puran and Bhagvat Puran are the primary original sources of BN. Other sources include folk-lore. Such copying raises serious questions regarding the validity of claims that it was authored by Guru Gobind Singh ji.

    On the whole, the BN / DG is contradictory to the principles that are found in the SGGS ji.

    Principles of the SGGS such as equality of women is sharply contrasted in the BN / DG which says “God regretted creating women”.

    The message of SGGS in relation to woman is “So Kio Munda Aakhyeay Jit Jamey Rajaan” (GGS: 473); Meaning: Woman is the birth-creator of every single human being that is Kingly in his or her accomplishments (Rajaan) so why condemn her?

    The ultimate message in relation to woman of Charitro Pakhyaan sits on page 1267 of BN / DG at the close of Chritar 312 as follows:

    Ant Triyan Ko Kahu Na Payo. Bidhnaa Sirraj Bahur Pashuttaayo. Jin Eh Keyau Sakkal Sansaaro. Vhai Pashaan Bhaidd Triyyah Haaro

    Meaning: He who created the entire creation regretted having created woman. Even He failed to understand the trickery of woman. (Translation from Dr Jaggi’s DG Teeka, Vol 5 Page 389).

    The BN/DG totally contradicts the philosophy of creation as expounded in the SGGS. 

    The SGGS for instance says God created the universe with a command.  ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ KEETA PASAO EYKO KAWAO    SGGS 3. Meaning: GOD CREATED THE ENTIRE CREATION WITH ONE COMMAND. 

    And ਸਾਚੇ ਤੇ ਪਵਨਾ ਭਇਆ ਪਵਨੈ ਤੇ ਜਲੁ ਹੋਇ ॥ ਜਲ ਤੇ ਤ੍ਰਿਭਵਣੁ ਸਾਜਿਆ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮੋਇ ] SGGS 19. Sachey Tey Pavnaa Bhaiya, Pavney Tey Jul Hoye. Jul Tey Tribhavan Sajeya Ghat Ghat Jot Samoye. Meaning: FROM GOD WAS CREATED AIR AND FROM AIR WATER. FROM WATER CAME ALL LIFE, WITHIN EACH OF HIS CREATION HE RESIDES.

    The BN / DG on the other hand says Mahakaal (the god of BN) dug out wax from his ears and made the universe from his ear wax.

    ਪ੍ਰਿਥਮ ‘ਕਾਲ ਜਬ ਕਰਾ ਪਸਾਰਾ॥ …. Pritham Kaal Jub Kraa Pasara. WHEN MAHAKAAL FIRST CREATED CREATION.  ਏਕ ਸ੍ਰਵਣ ਤੇ ਮੈਲ ਨਿਕਾਰਾ॥ Ek Sarvan Tey Meil Nikara. HE EXTRACTED WAX FROM ONE EAR. ਤਾਂਤੇ ਮਧੁ ਕੀਟਭ ਤਨ ਧਾਰਾ॥ Tantey Mudh Keetabh Tun Dhara. FROM THAT HE CREATED THE DEITIES OF MUDH AND KEETAB ਦੁਤੀਆ ਕਾਨ ਤੇ ਮੈਲੁ ਨਿਕਾਰੀ॥ Duteya Kaan Tey Meil Nikaree. THEN HE EXTRACTED WAX FROM THE OTHER EAR.  ਤਾ ਤੇ ਭਈ ਸ੍ਰਿਸਟਿ ਇਹ ਸਾਰੀ॥ 13॥ Tan Tey Bhayee Srishat Saree. FROM THAT THE REST OF CREATION WAS CREATED. BN / DG Page 47

  29. Why is Guru Granth Sahib ji the Guru and not Dasam Granth?
    Because Guru Granth Sahib ji was ordained Guru by the final physical Guru of the Sikhs – Guru Gobind Singh JI by his command of Guru Maniyo Granth and Khoj Shabad Mey Leh.

    Also because Guru Granth Sahib ji has the shabad that was received by Guru Nanak and Gurbani that is written in the name of ‘Nanak.” The SGGS has Gurbani of 6 gurus but they all use the label ‘Nanak” to write.

    And further because Bachitar Natak (Dasam Granth) did NOT exist during the time of Guru Gobind Singh ji. So he did not make any command regarding it.

  30. Why is the threat to the SGGS Leadership real?
    The threat is real because some deras, taksaals and even Gurdwaras, particularly two Takhats outside Punjab namely Hazoor Sahib and Patna Sahib have already installed (parkaash) this disputed book alongside the Guru Granth Sahib Ji.

    The threat is also real because the installation of any other book / granth in the presence of the SGGS, whether on the left or right of the SGGS ji, and even a few inches below the level of SGGS ji in a Gurdwara is sacrilegious.

    In these places, all the respect and reverence that is due ONLY to the SGGS is being accorded to this rival granth (chaur sewa, “hukumnama,” sehaj paath, akhand path etc).

    The placing of any book in the  manner  of manji with  all the paraphernalia is parkash and should  NEVER be allowed in a Gurdwara and in the presence of SGGS ji.

    To date no action has been taken against any of these places for the gross disrespect to the SGGS and complete disregard to the Sikh Rehat Maryada (SRM).

    The threat of such a practice spreading is therefore real.

    In Malaysia one attempt was already undertaken at a local Gurdwara in KL by a local group at installing Bachitar Natak in the presence of the SGGS ji.

    There are other compositions and books being renamed as ‘granths’ and being accorded the status of gurbani or ‘parmanit banee’. This is a first step to elevating them to equal status with Sri Guru Granth Sahib Ji with a view of doing parallel parkaash on par with Sri Guru Granth Sahib Ji.

    Some have even declared three other granths together with Sri Guru Granth Sahib Ji as being the equivalent of the four Vedas.

  31. How does EK GRANTH respond to the above mentioned threat?
    EK GRANTH confirms that we believe that Guru Gobind Singh ji bestowed Gurgadi (Guruship) and declared only Sri Guru Granth Sahib Ji as our Guru:  from then to eternity.

    For Sikhs worldwide, no other “granth” can be on par with SGGS ji.

  32. If this threat materializes, what is its implication on Sikhism?
    We can see from what happened in countries such as India, UK, USA and Canada: the attempt to install the Bachitar Natak has deeply divided and split the Sikhs.  There have been cases of physical violence to either install the rival granth or to prevent its installation.  

    If the Bachitar Natak is installed, the result would be that the psyche of our Sikh Panth will be subconsciously absorbed into the teachings of Bachitar Natak and Sikhs will start to accept the leadership of a rival granth instead of Guru Granth Sahib Ji. 

    This means that Sikhi will soon cease to exist in the pure form that was bequeathed to us by our 10 gurus and subscribed in SGGS ji. Sikhi will be absorbed into another faith which is being extolled in the Bachitar Natak / Dasam Granth.

    The Bachitar Natak or ‘Dasam Granth’ is the granth that will help to achieve this divisive and sorry state of affairs.

  33. What do we need to do as a Panth to uphold the legacy of our 10 gurus?
    We have to carry the torch of Guru Granth Sahib Ji. We have to unite under the umbrella of Guru Granth Sahib ji and move forward as a Panth. The EK GRANTH, EK PANTH, EK MARYADA movement is an effort by concerned Sikhs worldwide in this direction.
  34. Who are those who are opposed to the EK GRANTH EK PANTH EK MARYADA?
    Individual motives are difficult to discern.

    It is most likely that opponents of the slogan are those who do not wish to see Sikhs united as ONE under the spiritual leadership of our ONE and ONLY SGGS. 

    Such opponents could also be those attempting to force a second or third granth on Sikhs.

    The opponents could also be those who want to see the SRM fail or be replaced by dera or taksaal maryada.

    Existing examples of deviant maryada include rituals such as performing arti,  akhand paths with simultaneous kirtan or reading of other paths, burning lamps, and celebrating non-Sikh festivals in the Gurdwaras.

  35. Why are those opposed to the EK Granth saying you are changing the name of GURU GRANTH SAHIB ji to EK GRANTH?
    EK GRANTH actually refers to the Guru Granth Sahib ji as our ONE and ONLY Granth.

    The complete name of Guru Granth Sahib is Aad Sri Guru Granth Sahib Ji. In fact all these words have a meaning. Aad means original, first, or inaugural. Sri comes from Shromani which means ‘above all’. Guru is one who takes us from darkness to enlightenment.  Granth means embodiment.

    Nobody can change the name of Aad SGGS Ji.  This name shall remain eternally. The EK GRANTH EK PANTH EK MARYADA campaign is not about changing the name of SGGS.

  36. Why are those opposed to the EK Granth saying you reject Bhagat Banee and aim to remove it from the GURU GRANTH SAHIB ji.
    No individual or organization has the right to alter even one alphabet or character of the SGGS ji. It is blasphemous to even think of removing or adding a single character to the SGGS ji.

    The motives of those who make such false accusations are known only to them.  It may be an attempt to smear the EK GRANTH EK PANTH EK MARYADA campaign with untruths.

    The EK GRANTH principle confirms that we accept the COMPLETE volume of SGGS ji as our ONE and ONLY Guru.

  37. Why are those opposed to the EK Granth saying you reject the Kabit and Vaaran of Bhai Gurdas ji and the Banee of Bhai Nand Lal ji.
    The rachnava of Bhai Gurdas Ji and the banee of Bhai Nand Lal ji – although NOT contained in the SGGSji (and hence not Gurbani) – are ACCEPTED as explanatory rachnava and ALLOWED to be sung as Kirtan by the SRM.

    When we say EK GRANTH EK PANTH EK MARYADA, the EK MARYADA refers to the acceptance of the SRM.

    Again, the motives of those who make such false accusations are known only to them.  It may be an attempt to smear the EK GRANTH EK PANTH EK MARYADA campaign with untruths.

  38. Why do we hear some Sikhs say the SGGS cannot be understood without references to other granths?
    Those who make such claims have not understood the SGGS to its full extent.

    Some of these people also want to promote other granths as being complementary or supplementary to the SGGS. So they want to make the SGGS look incomplete.

    Making such false claims is their way of obtaining legitimacy for the other granths these people want to promote.

  39. Is it correct that Sri Guru Granth Sahib ji is our only granth and it is complete?
    Yes.  The SGGS ji is our ONE and ONLY Granth and is COMPLETE in EVERY aspect with regard to Sikh spirituality.

    BANEE GURU GURU HAI BANEE VICH BANEE AMRIT SAREY. GGS 982.

    The word “SAREY” means in totality.  Nothing concerning Sikh spirituality is left out of the SGGS ji. The Sikh does not need to search for anything spiritual outside of the SGGS ji.

    Guru Gobind Singh ji gave us only one Granth as our Guru, which is SARAB KALAA SAMRATH and SAMPOORAN. It is complete and when we study it carefully, we can find all answers to both our spiritual and earthly journeys in life.

  40. What can I do to prevent the challenge to the leadership of SGGS ji from becoming reality?
    You are welcome to join us and support the EK GRANTH EK PANTH EK MARYADA campaign.  You can also educate yourself further on the issue by the following methods.

    You can support the EK GRANTH EK PANTH EK MARYADA programs that may be held in your Gurdwara. Alternatively you can look out for Seminars that are titled LEADERSHIP OF THE SGGS IN THE 21st CENTURY.  You can also search SIKH VICHAR FORUM posts online as well as on YouTube.

    You can begin your spiritual journey by connecting with the SGGS ji.  Make it a point to read ONE Shabad per day and try to understand the messages of the Shabad. You will be well on your way with the blessings of the Guru.

  41. How can I contribute to the EK GRANTH EK PANTH EK MARYADA campaign?
    If you are a Parbhandhak of a Gurdwara or any other Sikh Organization, you may contact MGC to organize an  EK GRANTH EK PANTH EK MARYADA program in your Gurdwara or town. Alternatively you may contact the CSMO to arrange for Leadership of Guru Granth Sahib Seminars in your town.

    If you are a Parcharak, you are welcome to join our Parchar and Seminars as a speaker.

    If you wish to contribute ideas to our cause, you are welcome to do so. Your comments for the purposes of the campaign as well as for future re-writes of this booklet and other publications are welcome. You may send them in writing to Sikhi Vichar Forum on the mailing address and Email as provided below.

    Monetary contributions are welcome too. You may deposit your contributions as follows:

    Bank: Public Bank.  Account No: 641 3990 728

    These monies will be used solely for the organization of seminars, programs, workshops as well as for the publication of Parchar material.
    Your contributions are deeply appreciated.

For free copies of this Booklet please contact
Mailing Address
Sikhi Vichar Forum
No. 7318, Jalan 7,
Taman Selayang Baru,
68100 Batu Caves,
Selangor.
Malaysia.

Email:  SikhiVicharForum@ Outlook.com
WEBSITE: www.sikhivicharforum.com