This book is third in the series "Selected Works of Sirdar Kapur Singh", edited by Madanjit Kaur and Piar Singh and published by Guru Nanak Dev University. The late Kapur Singh (1909-84) had a very interesting, nay, challenging mind and a broad understanding of matters metaphysical, historical, and religious. In this incomplete translation of the Sukhmani he displays his vast intellectual arsenal most impressively. It is more than a translation; of greater value is the accompanying commentary. The book also contains an article by Kapur Singh on the martyrdom of Guru Arjun. The editors have appended a brief life story of Guru Arjun. Newer historical information on Guru Arjun's martyrdom is provided via an article by the late historian Ganda Singh at the end of the book.

The introductory chapter by the editors contains useful information on the life of Guru Arjun, compilation of the Guru Granth, and also some ancillary historical information. Contrary to the general understanding, the editors opine that Guru Arjun went to see Prince Khusrau and sought his audience rather than the other way around. It is commonly conceded, as Kapur Singh does, that while Khusrau was on the run, he and his men were fed at the Guru's kitchen. It seems unlikely then that the Guru went to him. Kapur Singh in his essay suggests that Guru Arjun's martyrdom occurred because Emperor Jehangir was afraid of the growing political power of the Guru. According to Kapur Singh Guru Arjun was martyred according to yasa, the Mongol Law. The editors and Ganda Singh differ and instead posit that the real reason was bigotry and fanaticism of Muslim clergy at that time. Ganda Singh also wonders if the Guru ever met Prince Khusrau.

Kapur Singh makes a good analysis of the secular political vision of Akbar, the non-secular vision of his followers and the universal vision of the followers of Nanak. Following this are useful and interesting analogies to the attitudes of the dominant present day, modern political parties of the subcontinent: The Muslim League, Congress Party, Hindu Maha Sabha and the Jan Sangh.

According to Sikh tradition Guru Arjun composed the Sukhmani in Raag Gauri at Ramsar probably before 1604 but the editors or author do not say when. It is the longest single composition in the Guru Granth. It is also perhaps the most popular and impressive of Guru Arjun's writings. It is rich in poetic imagery and the philosophic depths of Sikh belief. Since then Sikhs and many non-Sikhs as well have depended on the reading and contemplation of this composition to transport them into a state of spiritual equanimity particularly when the burdens of life appear too heavy. The Sukhmani consists of 24 octonaries (astpadis), each consisting of a shaloka and eight pauris. Kapur Singh was able to translate and comment on only 5 octonaries before his death and they form the bulk of this book.

Kapur Singh presents a fascinating analysis of the Sikh concept Ek Oankar. He sees in it a triple concept of reality and compares it to similar metaphysical ideas of trinity in many major religious systems, such as Buddhist, Hindu, Christian and even Islamic. Finally he suggests that Plato might call the three modes of reality the "idea", the "image" and the "perception".

Kapur Singh then follows with the derivation and detailed analysis of each concept found in the text of the Sukhmani such as Nidhan, Sudhakar, Smriti, Parupkari, Kamal bigasan, Khin (Ksin), to name a few. What shines through most clearly is his mastery of the classical Vedic mythology and philosophy. But he does his analysis in a most systematic and precise manner, line-by-line and word-by-word.

The mode of presentation is very scholarly and useful: First is the original in Gurmukhi script followed in order by the original text set in Roman script, its translation in English free verse, and finally several pages of painstakingly detailed notes and annotations. This scheme is followed for each shaloka and then for each pauri of each octonary.

Many of the commentaries are like mini-sermons. As an example of how comprehensively each concept is treated, the notes on music and keertan following octonary IV (6) are most detailed and enlightening on the nature of music, the musical sense of the Greeks and Hindus, and the Sikh comprehension of music.

The book carries an excellent index and a separate doctrinal index of concepts and terminology.

Madanjit Kaur and Piar Singh, the editors, have checked and updated references because in this matter Kapur Singh was somewhat careless. A bibliography of selected sources in English and other European languages, Sanskrit, Persian, Arabic, and Punjabi is useful but incomplete; page references are not provided.

This is the kind of book, which would make excellent raw material for a series of seminars, or discussions for adult Sikhs, somewhat like a continuing education series; our gurdwaras and other institutions should think about such programs.

For the reader the regret remains that Kapur Singh did not get to complete his work. Five astpadis out of 24 are barely 25 percent of what could have been. But it is instructive writing, which also manages to remain interesting.

Guru Nanak Dev University has an excellent, scholarly series in the works of Kapur Singh. Madanjit Kaur and Piar Singh are to be facilitated on a fine job.


Dr. Inder Jit Singh is Professor & Co-ordinator in Anatomy, New York University. Among other publications, he is the author of two books: 'Sikhs and Sikhism: A View With a Bias' and 'The Sikhs Way: A Pilgrims Progress'.

I.J. Singh is on the editorial advisory board of 'The Sikh Review', Calcutta and 'The Encyclopedia of Sikhism', Punjabi University, Patiala.