It is a matter of distinct delight for me to stand here before you for delivering the 18th Bir Memorial Lecture. The annual event honours one of the great Sikh poet-philosophers, Sr. Raghbir Singh Bir who spread the message of Gurmat through a dozen books in chaste Punjabi. Since I am no scholar, it intrigued me at first as to why this distinction has been conferred on me. But then I could not possibly decline the invitation coming from Sr. Jasbir Singh, son of the late Bir Sahib, nor turn down his endorsement by none other than Saran Singh, Editor of The Sikh Review - a monthly magazine known and respected across the world for its informative, in-depth and scholarly presentation of the Sikh philosophy, theology and history in the modern setting and contemporary terminology.

Let us not forget the contribution of Raghbir Singh Bir who traced his ancestry to the kingdom of Maharaja Ranjit Singh, wherein his ancestor Jawahar Mall Ahluwalia was a ranking engineer in the armoured corps. Young Raghbir Singh aroused the masses in 1920's with his patriotic poetry, remembered for his celebration of the heroic sacrifices of the Sikh Khalsa, recited at the Lahore session of the Sikh Education Conference chaired by legendary Baba Kharak Singh: "bwjW vwilAw qyry skUl AMdr, AsW suixAw lgdI PIs koeI nW" His book of poetry bIr dy qIr became house hold folklore, and powered the Sikh struggle during mass movement for freeing the historical Gurdwaras from corrupt Mahants who were backed by the British colonial power. His book was banned and he felt compelled to go underground, later in 1922, to resurface in Calcutta. Here he helped set up the Punjabi Daily, Desh Darpan, and, in 1940, the Monthly Atam Science, for the propagation of the basic Sikh ideology rooted in Sri Guru Granth Sahib. The Gurmat Prachar Society, which he helped to set up in 1940's, continues to this day, known until now for its weekly kirtan sessions and a study circle for the fledgling young boys and girls. His final gift to the modern generation is the residential Dagshai Public School, on road to Shimla, where the Sikh moral tradition is integral to the courses for ICSE. Indeed, that is where he lived - and died in 1974, ever keeping the YOUNGER GENERATION foremost in his thought and action.

How far has the leadership - and everyone of us - nursed the Sikh heritage to impart our youth with a sense of pride is the theme of my address. Our highest priority today is how to care for the New Generation which will inherit and cherish the moral values and preserve the core ethics, while striving for a place of honour globally and in India.

The Heritage & Gift of Illustrious Gurus:

At the start, when we look back across five centuries of our glorious heritage, each one of us is filled with a sense of wonder and pride at the rare achievements and rich tradition of Sikhism. Our Founder Prophet Sri Guru Nanak Dev Ji is renowned for an extraordinary and life long humanist mission. Both his Brahmin teacher and pious Maulvi were astonished at the child Nanak's prescience and his inner wisdom at a tender age. When his father sent him away with the money for merchandising, he spent all of it on feeding hungry Sadhus. Wherever he travelled he was ever willing and persuasive to engage in dialogue with holy men of every persuation, including the Siddha yogis in their snowy retreats. The result was that he won people's hearts with his message of grace, love and harmony. He even chided monarchs for their repressive policies and embarrassed the rich and mighty into charity. With his miraculous powers and persuasive rationale, he won thousands of adherents and disciples who prided themselves to be styled as Sikhs of Guru Nanak.

Youth has played the key role through out the period of Ten Gurus. Take the example of Baba Atal who voluntarily gave up his life to uphold the Sikh ideal. Or Guru Har Krishan who assumed the holy Gurgaddi at the tender age of seven - an unprecedented event in the annals of world religions. As if that was not enough, Guru Gobind Singh Ji was only nine when the succession devolved on him at the most critical of times. Yet he not only showed his divine powers but firmly led a subject people against the might of the Mughal empire when the latter abandoned basic justice and curbed freedom of religion culminating in the institution of Khalsa Panth, as the harbinger of a world religion rooted in divine inspiration and a humanitarian value system. Indeed the contribution of the Tenth Master as a philosopher - poet has not yet been adequately evaluated.

What can one say about the four sons of Guru Gobind Singh Ji? Baba Ajit Singh at 18 and Jujhar Singh at 15, sacrificed themselves on the battlefield, in itself an unprecedented event. So too was the Martyrdom of Baba Zorawar and Fateh Singh Ji at tender ages of nine and seven. They preferred to be bricked alive to the temptations and threats of the Mughal Nawab Wazir Khan in 1705. Consider their steadfast sacrifice - with their faith intact - under the inspiration of their noble grandmother, Mata Gujari.

Then we recall the Sikh Kingdom under brave and benign Maharaja Ranjit Singh who, at barely 19 years, fulfilled the prophesy of Sri Dasmesh, the Tenth Master, even as the sun set on the Mughal dynasty. The phenomenal rise of Sikh power, over a stretch of forty years, witnessed the annexation of Kashmir and Gilgit in the north and the Frontier province across the Indus, as the combined forces of Khalsa Raj knocked on the Afghan borders. The British sought friendship with Maharaja, as discretion prevailed over their imperialist ambition, under the Treaty of Amritsar. Significantly the Sikh identity reached its zenith and all portraits of Ranjit Singh, his commanders and courtiers alike, sported splendid turbans and beards. It is important for today's youth to remember that the glory of Sikh kingdom was best demonstrated by its Sikh character and identity, and sustained by the valour of Baba Phula Singh and General Hari Singh Nalwa.

Let us step into the more recent past to commemorate the youthful flag bearers of the Freedom movement in early 20th century. Let us recall the sacrifice of Kartar Singh Sarabha, born in 1896 (the same year as Raghbir Singh Bir) who was hanged by the colonial British powers for his revolutionary activity at age 21. Sarabha was barely 16 when he emigrated to San Francisco and joined the Berkeley campus of University of California for higher studies. But inspired by the revolutionary Ghadar Babas, mainly Sohan Singh Bhakna, he gave up studies and returned to India to join the freedom movement, only to be tried for treason in February 1915 and eventually hanged to death on 16th Nov. 1915 - the youngest - and earliest - freedom fighter to embrace martyrdom in modern times.

Who does not know the legendary Sardar Bhagat Singh? Fired by patriotism of his uncle Sardar Ajit Singh, the younger Bhagat gave up his studies at Sikh National College, Lahore, to pursue the struggle for political freedom. Born in 1907 the young Bhagat Singh was outraged at the violent death of Lala Lajpat Rai in March 1926. He and his companions chose to assassinate the British police officer JP Saunders, and created sensation by lobbing a dummy bomb in the Central Assembly. For these "offences" he was sentenced to death, and executed by the British government on 23 March 1931 when he was at the peak of youth at 28 years.

Equally stirring is the story of Sardar Udham Singh whose name forever shines in letters of gold in Indian gallery of national heroes. Born in Sunam on Dec 26, 1899, he was eyewitness, as a teenager, to the massacre at Jallianwala Bagh in Amritsar on the Vaisakhi of 1919 when the monomaniac Gen. Dyer's troops attacked the peaceful protesters and mowed down hundreds of unarmed Indians: Sikh, Hindu and Muslim. Determined to avege the outrage, Udham Singh waited long for an opportunity. Eventually landing up in distant London, he shot and killed Sir Michal O' Dyer, the Lt. Governor of Punjab at the time of Jallianwala Bagh tragedy. For this act of retribution he was sentenced to death and hanged in London on 31 July 1940.

When there is a Roll Call of martyrs in the cause of faith and freedom, the Naamdhari Sikhs shall always occupy a place of honour. Notable examples are Baba Bishan Singh who grappled with the English Deputy Commission and would not let go of him until his hands were chopped off. In 1940's even as the clouds of partition gathered, the indomitable Master Tara Singh set up an Akal Sena, mostly of youth, to take defensive measures before and during bloody days of creation of Pakistan. Thousands of unknown and unsung young Sikhs gave up lives to win freedom for India, or suffered jail sentences as well as torture at the hands of the ruthless Colonial rule. Gyani Kartar Singh showed great foresight to establish the All India Sikh Students Federation in 1943. This initiative greatly stemmed the rot in the section of youth who were being weaned away to Leftist ideology. Notable among pioneers of the student movement were Dr. Santokh Singh, Sr. Amar Singh Ambalavi, Sr. Sarup Singh, Dr. Jaswant Singh Neki, Sr. Ganga Singh Dhillon, Dr. Shamsher Singh and Bhai Harbans Lal. In the backdrop of such extraordinary sacrifices and blood letting for the righteous cause, it may seem somewhat odd for me to pose the dilemma, or place a question mark over the present generation of Sikh youth being at the crossroads! Yet, we must ask ourselves: why the youth today feel alienated and desperate? Why are they turning their back on our heritage and, in many cases, reneging on essential qualities and identity of Sikhism?

Only an honest appraisal will disclose the malaise, as to why a sizable section has chosen the path of apostasy as Patit Sikhs - turban-less and unrecognisable. This alarming trend is noticeable in the Punjab as well as the foreign lands. Keeping the sanctity of Kesh and the turban is more an exception than the rule. Drinking and drugs, cinema, disco and clubs are fashionable. Attending Gurdwara is considered outdated.

Matrimonial columns in national newspapers are choc-a-bloc with "preference" for "clean shaven" grooms. Jaat and gôt are flaunted, in total disregard of the Sikh ideal of a casteless society. The affluent section of Sikhs is wholly responsible for this falsity of standard, even as a minority of families continue to uphold the tradition of "Gursikhi" in all its splendour. But parents are more to blame than their offspring. Girls are being given away in marriages to non-Sikh bridegrooms in ever increasing numbers. This hodgepodge is growing to alarming proportions.

Let us survey the field of sports. Time was when all national games and athletics were dominated by Sikhs' splendid turbans. Now even the few Sikhs in top teams prefer the anonymity of cut heads and shaven faces, whether in hockey or field events. The "Flying Sikh", who owes the celebrity status to his Sikh identity, let his golfer son Chiranjeev become PATIT. Of the seven hockey stars of India's Olympic team, only two don turbans. Ninety percent of Punjab's official teams to National/Olympic Sports are Sikhs by faith, but hardly recognizable as such. How can they win - without the inspiration which derives from pride in God given IDENTITY? Yet our Sikh officials and ministers, saints and dera-dars - instead of boycotting - throng to give away prizes - and be photographed with them. JCT Phagwara used to be champions - as Sikh; now the team has withered away. Cricket's Turbanator, Harbhajan has lost his prowess since he gave up wearing his turban and started trimming his beard.

At this point, I would like to ask the Sikh institutions, who have been busy organizing various centennial celebrations for important events: starting with the Tercentenary of Khalsa Panth, and looking forward to the Quater-Centenary of Sri Guru Granth Sahib. We all love to celebrate Gurpurabs and we are proud of our heritage, and rightly so. But have we cared to do some introspection?

Do we look within our hearts and minds - to make an assessment of the quality of our moral standards, a hundred or two hundred years ago - and Now? Surely the gurupurabs and centenaries must be celebrated; our sense of pride gives us the dynamics to learn from the moral tradition. Bur there is more to the celebration than the outer brou-ha-ha. It is more than building Gurdwaras with golden domes, setting up and controlling schools and colleges. It is whether, and how far, are we building the Sikh Character of tender and callow youth? Why are our youth so demoralized, disoriented and confused? Why are the young alienated? Why have our preachers and Kirtan singers failed to inspire or motivate? Are they too outdated, or greedy, or both? Has the new generation lost its way? Primarily it is the duty of the SGPC, DSGMC and other similar Gurdwara committees to find the real ground for the drift. It is time expert counsel is sought, the psyche of youth studied and analysed. The inspirational Sikhism is capable of changing lives and overcoming the contemporary problems. Look at the scene in North America where Singh Sahib Harbhajan Singh Yogi ji Khalsa has inspired and guided thousands of people to embrace the Guru's Way. It is a paradox that while significant number of westerners is adopting Sikhism, in our country so many seem to be drifting away. Where have we failed?

Punjab Youth and Drug Addiction:

Punjab is in the grip of an epidemic of alcoholic drinks and drugs as never before. Opium, smack, charas, poast, liquor, ganja and even injection of drugs are openly available and ingested. Not only the young male, but girls have become addicted, endangering their future and blighting their lives. To an ordinary observer, there seems to be a new river of alcohol flowing in the land of Five Rivers. According to one estimate, the annual sale of alcoholic drinks is in excess of 180 million bottles. This does not include the illicit brew. The statistics of the young who indulge in intoxicants may be as high as 75%. The paradox is that, barring licensed liquor vends, sale of all drugs is banned under law. Despite the ban, smack, opium and other hallucinogenic drugs are openly available. Every chemist sells injectible drugs without any check or hindrance. No law enforcement machinery worth the name is operating on ground level. Some illicit "merchants of death" solicit customers openly without hindrance. The few anti drug camps are mostly ornamental. Both the government and the few social NGO's are dumb-witnesses. What is the root of this massive - and malignant - addiction?

Economic Malaise:

On a cursory and superficial level of economy, Punjab would appear to be prosperous - even progressive. But deep down, in reality, we discover a pathetic breakdown of social and moral fibre of the majority of the people - including, and especially, the Sikhs. Foremost among the problems is that cultivable land, already scare, is shrinking, cannot sustain the population. Several decades ago, the imposition of CEILING on agri-land spawned the poverty among the middle level farmers who have been the backbone of agri-revolution. The fragmentation among farming families further reduced the viability of land holdings. Now the vast majority of farmers are reeling under heavy debt.

Secondly, industry has not developed sufficiently to buttress the declining agro incomes. This is in sad contrast to other forward Indian states. By tradition, the youth consider it below dignity to train and work as industrial labour. Their reluctance has opened the floodgates for non-Punjabi Labour, from distant Bihar, UP, and even Bangladesh, to grab the jobs in farms and factories. In result, there is dismay and demoralisation; even as the educated unemployed Sikh youth drift towards drugs and dissipation.

Unemployment:

One estimate places the unemployed youth at 1.7 million. Opportunity for self -employment has not grown over the years. There are many ways to earn livelihood that can be exploited, such as setting dairy, fishery, poultry farms, bee keeping, retailing of goods and small industry. Though prone to fluctuation, one can make them successful ventures with relatively modest investment. For lack of state encouragement, this sector of self-employment has mostly stagnated, and a majority of youth drift to state services - only to plunge into frustration.

Work Culture:

Time was when others marvelled at the Sikh courage and enterprising spirit. Most people across India trusted and respected their zen for industrious innovation. Handy skills were their hallmark. In 19th century, the British rulers recognized this talent and indented their services to develop their colonies overseas in the East Africa, Malaysia and West Indies, where significant numbers stayed on to become respected citizens. Even as they flourished over the generations, many others ventured out to North America, Britain and Europe, some to rise to great riches and eminence. We know of several people in USA, Britain, Australia and Singapore who remain loyal to Sikhism yet possess great wealth and command considerable prestige in public.

It is therefore surprising why the younger generation consider it below dignity to work with their hands. Many in Punjab employ Bihari agri. labour, choosing to become "absentee landlords". There was a time when the Sikh ironsmith, mechanic or carpenter used to be famous for his handy skills, much sought after in other parts of India and overseas. No Longer! One reason is the uncharacteristic reluctance to learn and use handy skills. No wonder the lowly labour from Bihar has INVADED the labour market and spread like locust in Punjab countryside grabbing farm jobs with both hands. Now, as compared to 1.7 million unemployed Sikh youth, there are 1.5 million "Bhaiyyas" who have found service and sanctuary in Punjab. This state of affairs has far reaching implications, to which we largely remain complacent.

Demography:

One socio-economic fall out of this influx of non Punjabi labour is the dangerous demographic imbalance. When in 1966 a much mutilated Punjabi Suba was demarcated, one comfort we could derive was that the new state would have a Sikh majority - the only one in Indian Union. To achieve even this precarious home land, the Sikhs had to launch a series of struggles and lose many lives. Remember Darshan Singh Pheruman? But less than forty years, on due to the Sikhs' complacency, and change in work culture, the steady influx of labour from UP and Bihar has created a dangerous imbalance that spells out potentially explosive consequences. Indeed looking at Ludhiana district alone one cannot fail to notice how the Bihari population has created a powerful political constituency by consolidating family enclaves in urban and rural areas.

Institutional Framework:

While the number of Sikh schools and colleges has steadily grown, it is notable that fewer Sikhs boys and girls - are entering fields of technology, medicine and engineering. One reason is traceable to their relatively poor performance in general universities and colleges. Even fewer among them qualify for top civil services, like I.A.S., I.F.S. and I.P.S. One recalls that only two decades earlier, four or five Sikh IAS rose to the rank of Secretary to Government of India, chief secretaries in Bihar and U.P. and DGPs in other states. Currently, however, not a single Sikh I.A.S. is Secretary to Govt. of India. Annual intake in Central Services is to the tune of 200 to 250; few among them are Sikhs. No longer so. Sikhs used to be conspicuous by their strong presence in IMA, Dehra Dun, Defence Academy, Kharakvasla and, therefore, in India's Armed Forces. But now TURBANS are a rare sight. No wonder the officer cadres of armed forces have a shortfall of some ten thousand, waiting to be filled by qualified persons of all denominations. Delhi Gurdwara Committee has been running 36 schools over these decades. How many students have achieved high positions in civil or military services?

Technical Education:

The higher level of technical education has somehow bypassed Punjab - and the Sikhs. A closer study will reveal several deficiencies: financial inability of most parents to send their wards to higher technical institutions. Many schools run by government are not well equipped to train and motivate pupils towards modern technology, being content to impart general education for clerical positions. The only way out is to vocationalize the schools and focus on productive self-employment - as in more industrialized states and countries. Even arts courses should have an element of technology - especially I.T. - to equip the students with professional competence. The Western countries have enriched themselves by recourse to modern agriculture, high-value, multi cropping and horticulture. Sadly Punjab has lost much of the momentum of the Green Revolution, even as the youth follow other distractions and parental authority is on the wane, while the teachers no longer inspire. Our leadership has simply no time for development, being nervous and preoccupied with retaining their "kursi", and watching dumbly for the next electoral seat. Their indifference is aggravated by the disillusionment which has gripped the general public as well as the youth. The latter have yet to mobilize its newly acquired voting power - at Age 18 plus.

Fight The Morbid TV Culture:

Not long ago, the Punjabi heritage and folklore were in the cultural forefront. Now the hodgepodge TV culture has effectively destroyed its identity and singularity. In the name of progress and freedom of expression, a whole generation has been hopelessly entrapped in epicurean vulgarity. Misguided young Sikhs are cheerfully bartering the remnants of their farmland to acquire television gadgetry to view cheap titillating videos which have flooded the market. In the process, the Punjabi culture, and, particularly, the respect for women - as sisters, mothers and friends - have sharply declined, while the gender harmony has suffered. In the tidal wave of modeling and ever changing fashions, the young girls too have been swept away from family dignity to the illusory world of bare body beauty. The place of folk music has been taken by vapid and vulgar noise bereft of any depth or dignity.

Curiously, the intellectual class, the educational and religious establishments are silent spectators; so are the "popularly" elected representatives. Preachers of various persuations watch helplessly. Moral and traditional values are undergoing a vicious churning, leaving the youth bewildered, if not alienated.

Glorious Heritage:

This state of affairs is all the more agonizing because the Sikh moral tradition remains one of the most glorious in the history of mankind. Its egalitarian and empowering principle, coupled with the compassion and spirit of sacrifice, ought to be the perennial source of inspiration. Let us not stop at ceremonial celebration of centennials; let us recall and emulate the unparalleled sacrifices of our divinely inspired ancestors who upheld the truth at the cost of being cut into pieces. Let us remember the matchless heroism of Guru Arjun, Guru Tegh Bahadur and Guru Gobind Singh Ji. Less than 300 years ago the four young sons of Guru Gobind Singh Ji, aged only 18, 15, 9 and 7 embraced martyrdom so that we - today - can live in freedom and dignity. Didn't the Tenth Master declare that their supreme sacrifice is the ultimate price for FUTURE GENERATIONS OF SIKHS - and indeed all Indians - to live in freedom and self-respect?

Where has the self-respect of the present generation disappeared? Why have we turned so materialistic and self-centered? To forget our history and heritage is to commit mass suicide. To forgo our moral and cultural values is to become an empty shell of flesh and bones. To turn our back on Scriptures and mother tongue is to descend below the level of humanity.

Let us not blindly adopt materialistic lifestyle patterned on the West. Let us recall our rich art and architecture, literature and music, our folklore and sun-drenched culture: heroic vaars, bolian, mahiya, giddha and spirit of Punjabiat. Much of the current telecasts is distorting and destroying these values - misguiding our callow youth. One example is the chaotic aerobics that the cinema and TV call bhangra.

At this point, one has to confront the compelling question: Why, Oh why, have we come to this degradation? What are our leaders and preachers, social reformers and teachers, scholars and intellectuals thinking or doing? Why are the parents mute witness to the poison being ingested by their children? Why, in short, this pervasive indifference?

Small Steps:

Every great journey must begin with a small step. Let us not apportion blame or waste time. Neither governments nor institutional framework can be solely trusted with the responsibility for any reform. It would not do to blame it on the Western culture. The leading historian Sr Khushwant Singh made a written warning, some fifty years ago, that our identity would suffer a decline. Much as he was maligned, he has proven right. In Punjab itself, a high 80% students have turned patit. In University campuses, it is a common sight for youth to walk around turbanless. The Sikh identity is under grave threat from the thoughtless and spineless New Generation, even as the gilding and marble floors of gurdwaras keep the managements busy and self satisfied, strutting up and down, occasionally garlanding visiting VIPs for photographic publicity. Unaware of the need to INCULCATE MORAL VALUES of Gurbani, through Vichaar sessions, festive kirtan darbars are considered the be-all and end-all of gurpurab celebrations.

Such extravagance is not the way to inspire our new generation. Mixing power politics with the religion's fundamentals is proving counter-productive, even though Sikhism has been - and must remain - a whole life value system. Too much politics has seeped into our religious practice and ruined our collective moral fibre. The younger generations are simply disgusted with Gurdwara politics. To our great sorrow, the Gurdwara disputes in America, Canada and England often attract adverse attention in the press. Sometimes police intervention is sought - as happened recently in San Francisco. Today's Khalsa have transformed gurdwara election into a battle ground. The danger is not external but from within. It is no use passing the buck or looking for scapegoats. We must face the facts and adopt a set of remedies.

The New Generation stands on crossroads, and on the horns of a dilemma; the Gurdwara system is no longer attractive to the young. The Katha Vachak does not measure upto their rational way of thinking. We have not yet learned how to use the modern telemedia to good purpose. The Sikh institutions do not have a core body for guidance - like the Chief Khalsa Diwan, or the DAV Council or the Catholic Council of India. Sadly, the teachers by and large fail to inspire, or set a personal example, being preoccupied with trade - unionism. Distinguished Sikh army officers, including Generals and Brigadiers are cheerfully playing golf and clubbing. The Gurdwara management too keep them at bay. There was a time when the late Sr Inderjit Singh of Punjab & Sind Bank opened the doors for young Sikh graduates to become professional Bankers. Since then the opportunities for Sikh executives have shrunk, barring individual success stories. There is obvious need for a Sikh Resource Cell to guide aspiring youth to professions. Like wise, there is need for developing a sense of pride in our language and culture and identity. Learning Punjabi and returning to Gurbani must become our Articles of Faith.

Let us return to the Divine Source of Khalsa Power. 2004 will mark the Tercentenary of the Great Martyrdom of Four Sahibzadas. Why not begin a MOVEMENT for revival of their spirit - in Schools and Universities, in homes and offices, indeed in daily lives - setting up think tanks and framing action plans. The Divine Light demands a Daswandh of our earning, our time, our talent - towards RESURGENCE of Gursikhi? Let us accept the new challenge and bring home the prodigal patit sons and daughters to share the glory of the UNIQUE Sikh heritage.