By Jasprit Singh; Designed by Teresa Singh
Published by Akal Publications, 1998
P.O. Box 130563, Ann Arbor, Michigan, USA
ISBN 0-9660942-0-4
Pages : 118; Price : Not given


The author has used the term `style' to cover beliefs, ideals, appearance and living style of the Sikhs, and the book has been designed with a focus on the Sikh male child, his development and with a purpose of giving him a feeling of pride. After giving a brief history of the Gurus, commentary is given on various topics of Sikhism interspersed with shabads from Gurbani and their English transliteration and translation.

Sikh style is participating fully in life's joys and sorrows. In Sikh temples — gurdwaras, all are free to enter, meditate, sing praise of the Lord and participate in community service. Their scripture, the holy Guru Granth, offers humanity a treasure of deep and intense wisdom. Legends and myths are used as tools to learn valuable concepts and are not taken literally. To be one with the Creator, one has to appreciate Hukam, according to which the universe is run, and shed haumain or self-centred approach. Ego-stroking rituals and pilgrimages are to be discarded. A householder's life tests a man's ideals in real life. A Sikh is a saint-soldier, the saint coming first. He is not a Samurai warrior, fighting for a master. He is also not a crusader killing pagans or a mujahid eliminating infidels. His fight is in defence of the weak and the oppressed.

The lion's symbols prepare him for the above role. Kesh (unshorn hair) are accepted as the Creator's gift, and form the most distinguishing feature of a Sikh's appearance; kangha (comb) helps keep his kesh clean and orderly; kachha, (shorts) a garment of sportsmen and men who work with their hands, also reflects control over physical senses. Kara (steel bangle) reflects resolve to do right. And Kirpan, (sword) summons his inner warrior to fight the just battles. He is free from branding rituals such as circumcision, mundan, burqua or the concept of sati, or the present-day symbols of smoking, figure sizes or hair styles created by multinationals. A child is brought up without mutilating or defacing his body, with loving touch of his parents, massage and hair-care, and nurtured to being a Sikh by being introduced to Gurus' sakhis, visits to historical gurdwaras and distinct dress.

For a male Sikh child upkeep of hair, tying up his jura, different styles of turbans, give him individuality and self-confidence. When he grows, he accepts facial hair as a part of nature's gift, which gives him dignity and aura. Boyhood fancies are tested in manhood, when his commitments as head of family are met. Fatherhood is the ultimate test of his manhood. Present-day life erodes man's position. The solution is to escape the web of technology and change life from `me'-based to `us'-based. Family life has to be nurtured and woman's status recognised as enshrined in Gurbani. At community level, participation in gurdwara activities like sangat, langar and sewa, are practical lessons in equality and volunteerism. Having a distinct personality means that a Sikh has to stand up and be counted and prove his mettle against oppression by the powerful. Dark times are a test of man's faith and mettle, and a universal attitude makes one's own troubles less frightening. If one takes life as a great play of Waheguru, the whole scenario changes. Enterprise, unbounded optimism, unfettered by dogmas and superstitions are all hall marks of a Sikh and his spirit of charhdi kala.

The book is full of colour pictures to illustrate the above-mentioned ideas and ideals. At the end, a brief life story of various well-known personalities is given who have lived life in an adventurous spirit.

A few points, elimination of which would further enhance the value of the book, cannot be left unmentioned. The life story of Guru Amar Das mentions that he compiled banis of earlier Gurus in 4 volumes, 2 of which are still extant. This is introducing a controversial subject, the authenticity of which is rather doubtful. In the life of Guru Hargobind, it is wrongly mentioned that he fought battles with Jahangir's force, whereas actually the battles were fought with Emperor Shahjehan's force. In some pictures (pp. 66 to 68), army jawans with trimmed beard figure, to show different turban styles. This is not a very good example in a book like this. Another point is the choice of ornamental script used in the translations of shabads, which is very difficult to read. Lastly, the role and contribution of women in bringing up a child is given minimal attention, and do her injustice.

Notwithstanding these, the book is an excellent work meant for the young, well-designed with good quality paper, binding and an attractive cover. A must for every family and a good library.