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Organ Donation

Give the gift of life after your death, please talk to your family. This will give them the certainty that they need to support your decision at a difficult time. Talk about your faith, what the Gurus say.

Organ donation is when a healthy organ is given to someone who needs it. Thousands of lives are saved every year by organ transplants. For many patients in need of a transplant the best match will come from a donor from the same ethnic background. Kidney donors and recipients are matched by blood group and tissue type, and people from the same ethnic background are more likely to have matching blood groups and tissues. For other organs there is a need to match blood groups, but less of, or no requirement to match tissue types. People can donate organs and tissues whilst they are alive, but today we’re mainly going to discuss organ donation after death.

Due to a shortage of suitably matched donors, Black, Asian and minority ethnic patients often have to wait significantly longer for a successful match than white patients. If more people with these ethnic backgrounds donated their organs after death, or as a living donor, then transplant times would reduce.

Most donated organs come from people who have severe brain injury in which really important parts of the brain that are vital to maintain life are damaged. These patients receive treatment on a ventilator in an intensive care unit. When these areas of the brain become damaged, the chance of survival is very low and the patients are essentially kept alive by machines.

When all efforts to save the patient have failed, death is certified by a doctor who is completely independent of the transplant team. It is important to remember that the patient is the priority of the doctors. NHS staff are committed to saving lives; they do everything in their power to avoid the death of patients.

A panel of doctors have to declare the deceased as brain dead before the organs can be taken out. People who die of natural causes are usually not able to donate, because the donor’s heart must be beating recently for the organs to remain alive and viable for transplantation.

Organs that can be donated by people who have died include the heart, lungs, kidneys, liver, pancreas, and small bowel. Tissues such as skin, bone, heart valves and corneas also can be used to help others. One donor can help save up to 50 lives. During organ donation, the donor is kept alive by a ventilator, which their family may choose to remove. When organs are removed by the medical team, the body remains as intact as possible. The removal of organs is carried out with the greatest care and respect. The family can see the body afterwards and staff can contact the religious leader if the family wishes.

There is no age limit for organ donation. The oldest donor was 92 years old in the USA, in May 2020. There are a few certain conditions that will limit patients from donating, but the doctors will be aware of this at the time of donation. You can find out more information on the NHS website.

England has an opt-out system. This means that all adults in England have agreed to potentially become an organ donor when they die and can choose to opt-out if they wish. However, just because you’re on the register it doesn’t mean that when you die your organs will automatically be donated. At the time of death, the family is always involved in the decision and their consent is still needed in order for organs to be donated. It is therefore really important that you discuss the possibility of organ donation with your family beforehand, so that they are informed of what happens and are aware that this is a possibility.

At the time of death, the family will likely be processing a lot of thoughts and there is only a short window in which to donate, so a conversation beforehand is of utmost importance. It is a difficult and emotional conversation to have but will potentially save many lives. You can find out more information on the NHS website and by talking to your doctor.

Sikh teachings about organ donation

The Sikh philosophy and teachings place great emphasis on the importance of giving and putting others before oneself.

Importance of service

ਮੁਇਆ ਗੰਢ ਨੇਕੀ ਸਤੁ ਹੋਇ।   p 143 Guru Granth Sahib (heron inward GGS)

The dead sustains their bond with the living through virtuous deeds

The true servants of God are those who serve Him through helping others.

Death

There is only one certainty that physical life comes to end. Life is grounded in death. Death is the natural progression of life.

  1. Physical death for everyone
  2. Physical death is certainty
  3. We all are in queue waiting for death
  4. The death is the return of the basic elements to their origins.

ਸਭੁ ਜਗੁ ਬਾਧੋ ਕਾਲ ਕੋ   p 595 GGS

The world is tied under the sway of death.

ਮਰਣੁ ਨ ਜਾਪੈ ਮੂਰਤ ਪੁਛਿਆ ਪੁਛੀ ਥਿਤ ਨਾਂ ਵਾਰ p 1244 GGS                                           

Death comes without asking any date or fixing any time.

ਪਵਨੈ ਮਹਿ ਪਵਨ ਸਮਾਇਆ ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ

ਮਾਟੀ ਮਾਟੀ ਹੋਈ ਏਕ।  p 885 GGS

Like breath merges in the air, the soul joins the bigger soul, the dust becomes one with dust.

ਪਾਂਚ ਤਤ ਕੋ ਤਨੁ ਰਚਿਓ ਜਾਨਹੁ ਚਤਰ ਸੁਜਾਨ

ਜਿਹ ਤੇ ਉਪਜਿਓ ਨਾਨਕਾ ਲੀਨ ਤਾਹਿ ਮੈ ਮਾਨ  p 1426 GGS                       

O clever wise man know that the body is made up off five elements. Be sure says Nanak that thou shall blend with, from whom thy hast sprung.

ਉਦਕ ਸਮੁੰਦ ਸਲਲ ਕੀ ਸਾਖਿਆ ਨਦੀ ਤਰੰਗ ਸਮਾਵੀਗੇ ਸਮਦਰਸੀ ਪਵਨ ਰੂਪ ਹੋਇ ਜਾਵਹਿਗੇ  p 1103 GGS

Like water in the water of the sea and the wave in the stream, I shall merge with God. Meeting with the supreme soul, my soul shall become impartial like the air.

The Sikh faith stresses the importance of performing noble deeds. There are many examples of Sikhs doing selfless service such as giving free food, groceries, and oxygen to the victims of coronavirus COVID-19.

It is entirely consistent with the spirit of service that we consider donating organs after death to give life and hope to others. In my family we all are for donating organs after death and would encourage others to do so.’ Right Honourable the Lord Singh of Wimbledon CBE, Director Network of Sikh Organisations, UK 

Donating one’s organ to another so that the person may live is one of the greatest gifts and ultimate seva to humankind.

Seva or selfless service is at the core of being a Sikh: to give without seeking reward or recognition and know that all seva is known to and appreciated by the Eternal. Seva can also be donation of one’s organ to another. There are no taboos attached to organ donation in Sikhi nor is there a requirement that a body should have all its organs intact at or after death. Physical body is only a vassal in its journey, left behind and dissolved into elements.

‘One of Sikhism’s most basic messages-as advocated by Guru Nanak is for a human being to be of service to humanity. I believe every Sikh who has understood and inculcated this aspect of spirituality would consider his or her greatest honour to be of use to another human being in death. It certainly would be for me.’ Says Sikh scholar and writer, Dr Karminder Singh.     

I end with the wisdom of our Guru, the Guru Granth Sahib:                                     

ਨਰੂ ਮਰੈ ਨਰੁ ਕਾਮਿ ਨ ਆਵੈ।। ਪਸੂ ਮਰੈ ਦਸ ਕਾਜ ਸਵਾਰੈ p870 GGS

When a human being dies, does not help anyone, but when an animal dies, serves many purposes.

 Guru Maneyo Granth—Guru Gobind Singh

Guru Maneyo Granths-Those who wish to take us back to the worship of gods and goddesses.

The Reality behind the misleadingly named Dasam Granth

The so-called Dasam Granth is a compilation of largely amoral myths and stories produced by Brahmins to fool gullible Sikhs into diluting and distorting the teachings of the Gurus with Hindu mythology.

Evidence

  • Guru Gobind Singh gave Gurgadhi to the Guru Granth Sahib alone.
  • Neither Guru Gobind Singh nor his contemporaries ever referred to any such composition.
  • The first reference to such a composition was made not by a Sikh but revealingly, by a Brahmin called Chibber, 70 years after Guru Gobind Singh.
  • Chibber himself admits that what he wrote was based on hearsay.
  • The first mention of ‘Dasam Granth’ was much later, in 1850 at a time of Hindu resurgence in Punjab.
  • The mischievously named Dasam Granth contains tales of the amorous exploits of Hindu gods and goddesses.The whole notion of gods and goddesses is contrary to Sikh teachings on one God of all humanity (Ek Onkar), who is beyond birth, death and human frailty.
  • The Mool Mantar states that God does not take birth. The Dasam Granth says God took birth 24 times.
  • Sikh teachings emphasise the dignity and complete equality of women. The Dasam Granth denigrates women as lesser beings who are always ready to entice men to their will with their supposed 404 wiles. Women it claims, are ready to resort to intrigues and commit murder to get their way. It says that even God regretted creating such beautiful creatures.
  • In a translation of ‘The Poetry of the Dasam Granth’ former Vice President of India Dr S Radhakrishanan and Dr Dharam Pal, state: ‘in most of the tales, the themes are love, sex debauchery, violence, crime or poison. They are extremely racy and frankly licentious’.
  • Out of respect for common decency, this note does not give examples of these pornographic writings.
  • The so-called Dasam Granth was first propagated by Hindu Arya Samaj extremists, who included in it some compositions, which could possibly be those of Guru Gobind Singh, to make it more appealing to Sikhs. NOTE: These were examined by eminent Sikh scholars in several years of extensive consultation and are listed in the 1945 Rehat Maryada published by the SGPC, as being in consonance with Sikh teachings. The rest of the Dasam Granth was unanimously rejected.
  • In the years following the 1984 holocaust, Hindu extremists have tried to finish Sikhism in the Punjab, and to this end, the Punjab Government produced and distributed thousands of copies of the Dasam Granth, free of cost to many towns and villages in Punjab.
  • One can understand uneducated villagers in Punjab being misled by the word ‘dasam’ sadly, some educated Sikhs in the UK are also being misled to reject the clear and far-sighted message of Guru Gobind Singh sung after the Ardas-Guru Maneyo Granth, consider the teachings of the Guru Granth Sahib to be the sole perpetual guidance for all Sikhs.

[Ends]

 

A Report commissioned by the Foreign Secretary Jeremy Hunt has found that the persecution of Christians in many parts of the world amounts to what some see as near genocide. Millions of Christians have been uprooted from their homes, and many have been killed, kidnapped, imprisoned and discriminated against.

Sadly, the experience of Christians is mirrored in the experience of other faiths. Looking at my own faith, Sikhs are prohibited from opening a gurdwara in Saudi Arabia and most Middle East countries. In Afghanistan, a prosperous Sikh population of more than 20,000 has been reduced to a few hundred. Similarly, once thriving Sikh communities in Tehran and other cities in Iran, have almost disappeared without trace. Regular reports of the All Parliamentary Group for Freedom of Religion and Belief and other agencies, remind us of similar suffering of religious communities across the world.

A follow up report to examine the response of the Foreign and Commonwealth Office to growing religious persecution will be published later this summer. I do hope that this will lead to positive initiatives to counter world-wide abuse of the UN Universal Declaration of the Right to Freedom of Religion and Belief.

I feel part of the problem is a failure of religious leaders to interpret religious texts in the context of today’s very different times. Candle lit vigils and expressions of religious solidarity following an atrocity are fine, but in the Sikh view such sentiments must also be carried to our different places of worship, to replace centuries of easily exploited bigotry and misunderstanding, with emphasis on respect and tolerance for all beliefs.

Two of the Sikh Gurus gave their lives stressing the importance of inter faith understanding. Sikh believe that our different faiths are like paths up a mountain towards an understanding of God through pursuing truth, equity and justice in our daily lives. The further we go, the greater the similarity of the view ahead. Guru Arjan, our 5th Guru, included some writings of Hindu and Muslim saints in our holy scripture the Guru Granth Sahib, to emphasise that no one faith has a monopoly of truth. The freedom to practise our religion, of whatever tradition, should be similarly valued as an important universal freedom in our strife torn world.

At the start of a New Year, we all look to our concerns and hopes for the year to come. For me, a major concern is the potential for populism rooted in xenophobia that looks only to economic prosperity for ‘me and my’.

Last weekend, Sikhs throughout the world celebrated the birthday of Guru Gobind Singh, who through his life and work, taught us to look beyond narrow sectarian interests and work for the wellbeing of wider society,

Guru Gobind Singh was the last of the founding Gurus of Sikhism whose role was to show that the teachings of Guru Nanak stressing the equality of all, including gender equality and a willingness to put others before self, were not impracticable ideals, but a necessary, though demanding, blueprint for a fairer and more peaceful society.

The task of Guru Nanak’s successor Gurus wasn’t easy, and two were martyred for stressing the need for tolerance and freedom of worship at a time of intense religious bigotry. A similar fate was suffered by many of the early Sikhs, but despite such persecution, the resilience of the infant Sikh community continued to grow to such an extent that Guru Gobind Singh decided he could now end the line of living Gurus and ask Sikhs to commit themselves to following the teachings of his predecessors, contained in the Sikh holy book, the Guru Granth Sahib, as they would a living Guru.

The Sikh Gurus were not the only ones who taught that ethical living, with concern and compassion for those around us, was the way to true contentment. Centuries earlier, Jesus Christ had taught much the same in parables like the Sermon on the Mount, and the story of the Good Samaritan. It is important that we recognise the common thrust for more responsible living found in our different faiths and work together to make these central to life.

Today’s populism can lead to such imperatives being ignored, encouraging a drive to self-interest. Rather, I would suggest an alternative movement rooted in common ethical teachings across faith traditions and secular society, while acknowledging and respecting differences between cultures and religions. But we need to look beyond mere lip service, and begin to walk the talk if we want to move from the bigotry of 2017 to a better 2018.

Third post on Guru Manyo Granth

January 22nd, 2017 | Posted by Singh in Current Issues - (0 Comments)

Evil triumphs when good men stand aside and do nothing – Edmund Burke.

We have taken the liberty to reproduce a post from online Sikh discussion groups regarding the Dasam Granth issue, and the troubling silence of some groups representing the interests of British Sikhs.

Guru Manyo Granth

Guru Manyo Granth

No one is disputing that some compositions thought to be those of Guru Gobind Singh were placed into the Dasam Granth (DG). These have been identified by Sikh scholars and are incorporated in our Nit Nem and in the Sikh Reyat Mayada, which could possibly do with some revision.

Reopening discussion on these, at this particular time however, is an unnecessary diversion. THE MORE SERIOUS QUESTION NOW FACING THE PANTH IS, SHOULD WE ALLOW THE REST OF THE DASAM GRANTH, WHICH IS WHOLLY CONTRARY TO SIKH TEACHINGS, BE CONSIDERED AUTHENTIC SIKH SCRIPTURES?

Common sense will say that the very idea is outrageous. Sikhs believe in one God who is beyond birth, while a third of the DG is devoted to the exploits of various incarnations of Hindu deities. The Sikh Gurus taught the dignity and equality of women. Guru Gobind Singh gave women the name or title Kaur, literally ‘princess’ to emphasise their elevated status. Against this, the DG has a voluminous section denigrating women.

Despite the above, there are still many who find it difficult to accept the blindingly obvious, and want scholarly evidence. It doesn’t take a learned scholar or so-called Think Tanks, to open the Dasam Granth, and simply look at the contents. I reproduce below some of the more printable lines of Chritar 202 on the ‘Wiles of Women.’ The Tale of Chapal Kala.

           ‘Chapal Kala was the name of a Raja’s daughter

             Her beauty made her look like the goddess of love

             One day she came across Ainti Singh, the handsome one

            And blissfully made love to him.  

            Chaupaee

            The person who can satisfy a woman and takes a long time in love making,

            He gets happiness and provides exhilaration in women.

             Otherwise, however strong he may be, the woman is not satisfied.

             He who takes excessive time in love making, wins the heart of women’

The above is a small part of 404 lengthy compositions, many in more starkly pornographic language, on the supposed wiles of women found in the DG. What CAN BE MORE INSULTING TO SIKHS THAN HAVING SUCH WRITINGS READ ALONGSIDE THE GURU GRANTH SAHIB in our gurdwaras? This is actually happening in gurdwaras in Smethwick and Tiverton in the UK, as well as in Patna Sahib and gurdwaras in Punjab-with the blessings of the RSS beholden SGPC. Sikhs should ask why has the Indian government spent hundreds of crores of rupees printing copies of the DG other than to dilute and distort Sikh teachings? What does it take to wake our sleeping Sikh community?

Scholars such as S. Gurmukh Singh who suggests that this is a matter for the Panth to sort out, do the community a disservice. What is the Panth, other than a collective noun to describe committed Sikhs who follow the Gurus’ path? ALL members of the Panth should stand up and be counted in a collective effort to stop this insidious attack on our religion. Those in a position of influence or authority have a particular responsibility.

S Gurmukh Singh is an adviser to the Sikh Federation, the Sikh Council and the Sikh Missionary Society. It is not enough to play the detached observer. He and others with scholarship and authority should tell organisations with which they have influence, to end their support for this deliberate debasing of the Gurus’ teachings. If their advice on such a critical issue is not heeded, they should publicly dissociate themselves from those, who for their own motives, pursue such anti-Sikh policies.

S Harjinder Singh, another detached observer and adviser to the Sikh Federation, rightly says he is unhappy with what his brothers in the Sikh Federation are doing. When someone is setting fire to your house, you should do more than say you are unhappy with what they are doing. It is increasingly becoming evident that the Sikh Federation is the active wing of the Sikh Council and the rest of the organisation is either indifferent, or too cowed to condemn the stance of its more aggressive partner.

Sometimes I feel that the Network of Sikh Organisations (NSO) is acting alone in the UK highlighting Sikh concerns on this issue, although some smaller organisations like the British Sikh Federation and the Akhand Kirtani Jatha and many individual Sikhs have indicated their support for our stance.

We appeal to other Sikh organisations in the UK and abroad to publicly declare where they stand on one of the most important issues facing Sikhs for many years.

Indarjit (Lord Singh of Wimbledon) Director Network of Sikh Organisations UK

Guru Manyo Granth

Guru Manyo Granth

While more than 75% of the Dasam Granth is wholly contrary to the teachings of the Gurus, there are some compositions which could well be those of Guru Gobind Singh. In the 1930s and 1940s a committee of prominent scholars looked at these and included them in the Sikh Reyat Maryada in 1945. They are in consonance with the teachings of the Guru Granth Sahib and form part of our daily Nit Nem. The authors of the Dasam Granth have borrowed these teachings and placed them in their Dasam Granth. This does not mean that the Dasam Granth as a whole should be considered to be on a par with the Guru Granth Sahib.

In the opening composition of the Guru Granth Sahib, Guru Nanak emphasies that there is only one Creator who is above all notions of human birth. In contrast, a large part of the Dasam Granth is devoted to the exploits of 24 so-called INCARNATIONS of the Hindu God Vishnu. The Guru Granth Sahib stresses the dignity and complete equality of women, while much of the Dasam Granth is devoted to the denigration of women, often in the crudest of language, which brings us back to my initial posting.

Should Sikhs and Sikh organisations stand idly by when crude attempts are made to give equal credence to the teachings of Dasam Granth and the Guru Granth Sahib, thus distorting Sikh teachings and diluting them with Hindu mythology? The Network of Sikh Organisations (NSO) has already stated its opposition to this attack on our teachings. Encouragingly Sikhs in Canada, Malaysia, the USA and the Akhand Kirtani Jatha have also voiced their concerns.

I again appeal to other UK Sikh organisations so far silent, such as the Sikh Council, the Sikh Federation (and its offshoot the Sikh Network), City Sikhs, Ramgharia Council, Sikh Education and Welfare Association (SEWA), the Sikh Missionary Society, Nishkaam Sevak Jatha and others in the UK and abroad to stand alongside us and use their clout to condemn this attack on our religion.

Indarjit (Lord Singh of Wimbledon) Director, Network of Sikh Organisations UK

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