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Topics - PuNjAbAn_KuRhI
101
« on: September 06, 2008, 12:19:26 PM »
EASY ....... DIFFICULT
Easy is to get a place in someone's address book.
Difficult is to get a place in someone's heart.
Easy is to judge the mistakes of others
Difficult is to recognize our own mistakes
Easy is to talk without thinking
Difficult is to refrain the tongue
Easy is to hurt someone who loves us.
Difficult is to heal the wound...
Easy is to forgive others
Difficult is to ask for forgiveness
Easy is to set rules.
Difficult is to follow them...
Easy is to dream every night.
Difficult is to fight for a dream...
Easy is to show victory.
Difficult is to assume defeat with dignity...
Easy is to admire a full moon.
Difficult to see the other side...
Easy is to stumble with a stone.
Difficult is to get up...
Easy is to enjoy life every day.
Difficult to give its real value...
Easy is to promise something to someone.
Difficult is to fulfill that promise...
Easy is to say we love.
Difficult is to show it every day...
Easy is to criticize others.
Difficult is to improve oneself...
Easy is to make mistakes.
Difficult is to learn from them...
Easy is to weep for a lost love.
Difficult is to take care of it so not to lose it.
Easy is to think about improving.
Difficult is to stop thinking it and put it into action...
Easy is to think bad of others
Difficult is to give them the benefit of the doubt...
Easy is to receive
Difficult is to give
Easy to read this
Difficult to follow
Easy is keep the friendship with words
Difficult is to keep it with meanings.
102
« on: August 31, 2008, 11:40:16 AM »
Bullan utte kinne hi jawab ronde honge
dobke do dilan nu chanab ronde honge
Do pal behke marge udaari jo
us titliyan nu gulab ronde honge
Paglan de wang kar khud naal hi gallan
uchi uchi janab ronde honge
Marke udaari jo is badlaan nu chumde
pinjre ch band oh ukaab ronde honge
Reejhan diyan pake leeran gal wich raatan nu
akhan diyan galiyan wich khwaab ronde honge
Kale kitte baith ke oh kar kar yaad apne pyaar nu
mukh utte rakh ke kitaab ronde honge.
103
« on: August 31, 2008, 11:21:07 AM »
Dosti da maza tan aunda hai,
je dowan dilan wichkar kich howe,
dost kine wi door howe gallan do te matlab ik howe,
lagan teer sine wich alag alag jakham do te dard ik howe,
log chahe lakh juda kar deen sanu par lashan do te kabar ik howe.
a main ni likhea mere ik fren ne likhea menu pasand aya so main post karta i hope tuhanu wi aye Laugh;)
104
« on: August 30, 2008, 04:12:28 PM »
Tu bhul ke mainu tur gayi
main tenu yaad rakh ke karda te ki karda
jad tu hi saath nibhuna nahi
tera saath rab to mang ke karda te ki karda
tu ishq de butte nu pani vi na dena
main butta la ke karda te ki karda
jad tu hi athru pujhne nahi
main ro ke karda te ki karda
jad tu hi ishq di kashti dob challi
main tar ke karda te ki karda
ethe lakha ranjhe phirde
main mirja ban ke karda te ki karda
105
« on: August 30, 2008, 04:10:54 PM »
Sochan De Samunder De Kinare Nahi Hunde,
Gamman Wich Dubb k Gujare Nahi Hunde,
Sukh-Dukh te Sath Din Raat Da,
Har Pal Maujaan De Hulare Nahi Hunde,
Kande Vi Ne Zindegi de Baag Wich,
Har Kise De Hisse Phul Sare Nahi Hunde,
Kuch Pyaar De Hatho Vi Ne Marde,
Sab Lok Dusmana De Mare Nahi Hunde..
106
« on: August 30, 2008, 04:10:07 PM »
Sazaa dene waale razaa puchte hai
jine ki humse vajah puchte hai
dete hai khud hi zehar humko aksar
phir kitna hua hai asar puchte hai
107
« on: August 29, 2008, 01:01:50 PM »
Jehrhe hassde ne bohta…dilo bhare hunde ne…ohna ishq ch fatt barhe jare hunde ne…
Roj mehfila sjaunde sare jag nu hassonde…par kehrha jane andro oh hare hunde ne…
Dine khushia latonde…rati dolde ne hanju..bahro disde jiunde par mare hunde ne…
Sada fikar na karo sada jikar na karo…sanu socha di suli te rehan deo tange…
Tusi hasso tusi wasso asi ujarhe hi change….
109
« on: August 24, 2008, 02:10:26 PM »
I LOVE U
1. Bulgarisch - Obicham te
2. Dänisch- Jeg elsker dig
3. Deutsch - Ich liebe Dich
4. Estnisch - Mina armastan sind
5. Finnisch - (Mä) rakastan sua
6. Französisch - Je t’aime
7. Griechisch - S’ayapo
8. Englisch- I love you
9. Italienisch - Ti amo
10. Gällisch- Tá grá agam ort
11. Lettisch - Es tevi milu
12. Litauisch- Tave myliu
13. Luxemburgisch - Ech hun dech gär
14. Maltesisch - Jien inhobbok
15. Niederländisch - Ik hou van je
16. Österreichisch - I hob Di vui liab
17. Polnisch - Kocham cie
18. Portugal - Amo te
19. Rumänisch - Te iubesc
20. Schwedisch - Jag älskar dig
21. Slowakisch - Lubim ta
22. Slowenisch - Ljubim te
23. Spanisch - Te quiero
24. Tschechisch - Miluji te
25. Türkisch - Ben seni seviyorum
26. Ungarisch - Szeretlek
27. Hindi- Mujhe tumse pyar hai
28. Punjabi- main tenu pyar kard/a,i ha
110
« on: August 24, 2008, 01:06:14 PM »
JOTI JOT SRI GURU NANK DEV JI
On September 22- 1539, Guru Nanak Dev ji at the age of 70, left this world for heavenly abode.
There is popular folklore about his demise that his Hindu followers wanted to cremate the remains while the Muslim followers wanted to bury the body as per Islamic traditions. However on raising the cloth under which the Guru's body lay, some fresh flowers were found which were shared between his followers. The Hindus cremated their flowers whereas the Muslims buried theirs. This shows that he was equally respected and loved by both communities following totally different religious paths.
A tablet with the following inscription was found in 1916 in Baghdad , "In memory of the Guru, the holy Baba Nanak, King of holy men, this monument has been raised with the help of the seven saints." The date on the tablet - 927 Hijri corresponds to A.D. 1520-1521.
Guru Nanak was born on 15th April, 1469 at Rai-Bhoi-di Talwandi(now called Nankana Sahib in Pakistan )
He spent last fifteen years of his life in Kartarpur. He used to follow his routine like a common man devoted to GOD and performing his duties as head of family to set an example for others to follow. Kirt karo, vand chhako,Naam japo were the principles of his life, which became three pillars of Sikhism
. He worked in fields, maintained Langar (free kitchen) to provide food for hungry travelers who could stay overnight during their onward journey.
The basic concept of Ghar-Ghar undar dharamsaal (every house-a place to stay for travelers/pilgrims) was put in practice by him.
He had distinct sense of his GOD oriented mission when he spoke addressing Bhai Lalo, a devoted Sikh who was poor and used to work hard and serve the poor and travelers, remembering God all the time. Guru said,†As the words of Lord come to me, so I express. O Lalo understand these words in that sense only.â€
Guru Nanak recognized GOD as guide and enlightener. Following this concept he started preaching a new religion altogether to create brotherhood amongst people of the world whose father(caretaker) was one GOD. He strongly condemned the rituals and false priesthood right from his childhood when he refused to wear janeu (a sacred thread worn by Hindus)
Further he visited Hardwar a pilgrimage place of Hindus to break the ages old useless rituals of throwing Ganga (river) water to the departed souls of their ancestors. He visited Mecca the sacred place of Muslims to clear their doubts about who is better Muslim or Hindu? The answer Guru Nanak had was unexpected. Guru said that without good deeds both would repent.
He also proved that through meaningful dialogue one could express opinions openly when he held discussions with SIDHAS (saints who claimed that they had extraordinary powers to do anything they wished/ liked)
Guru Nanak asked them straight questions that if they could do anything then why don't they go down to towns/villages and remove the grief and poverty from the world?
Sidhas were quite impressed by his logical arguments and asked him who was his Guru? Guru Nanak replied that his Guru was SHABAD (words of guidance from the GOD Himself) He further explained that Shabad is timeless and ever living. The details of this discussion is included in Guru Granth Sahib (page-938)
974 hymns of Guru Nanak are included in Guru Granth Sahib. His exclusive Gurbani Japuji sahib is said to be the summary of Guru Granth's philosophy.
Numerous stories and folklore are connected with his logical approach that brought major changes in social and religious setups in Asian region. He traveled thousands of miles to various places in the world countries.
He set out in 1499 on his mission for the regeneration of humanity on this earth. He carried the torch of truth, heavenly love, peace and joy for mankind. For one year he spread his message of peace, compassion, righteousness and truth to the people belonging to the neighboring areas.
In 1500, he traveled on his Holy Mission and went towards east, west, north and south and visited various centers of Hindus, Muslims, Buddhists, Jains, Sufis, Yogis, saints and Sidhas. He met people of different religions, tribes, cultures and races. He used to travel with his Muslim companion Bhai Mardana, a minstrel who accompanied him everywhere with his string instrument called Rabaab . His travels are called Udasis. In his first Udasi (travel), Guru Nanak covered east of India and returned home after spending about six years. Thus the roots of Sikhism were laid down first towards the east of India .
According to the Puratan Janamsakhi, which is one of the oldest account of the life history of Guru Nanak states that Guru Ji undertook five missionary journeys (udasi) to far away places like Ceylon (Sri Lanka), Mecca, Baghdad, Kamroop (Assam), and Tashkent etc. Guru ji traveled far and wide to spread the word of Gurbani and covered most of India , present day Bangladesh , Pakistan , Tibet , Nepal , Bhutan , South West China, Afghanistan , Iran , Iraq , Saudi Arabia , West Egypt , Israel , Jordan , Syria , Kazakhstan , Turkmenistan , Uzbekistan , Tajikistan , and Kyrgyzstan .
He identified the moral problems of his time. These were caste, creed and class distinctions. He felt that the immoral institutions, of property and wealth, poverty and scarcity of food could be substituted and replaced only by setting up of better and new institutions. Guru Nanak believed that while it is essential to elevate man internally, it is equally necessary to uplift the fallen and the downtrodden in actual life. Because, the ultimate test of one's spiritual progress is the kind of moral life one leads in the social field.
The Guru took up political issues as well, spoke for poor and stood up for the rights of the downtrodden. He publicly criticized and spoke against the cruelty of the then ruler of India Babur who made him a political prisoner. Later the Emperor realized that what he did was wrong. During those times when terror was let lose on public by Babur Guru Nanak recited couplets of Gurbani complaining to GOD as to why HE could not feel the pain when such atrocities were taking place?( Sri Guru Granth-page360)
Even in the end before he left this world he decided to make his successor not any one out of his two sons as the tradition was, but his true devotee who could interpret and pursue the new religious philosophy of Guru Nanak. Thus Guru Nanak himself transformed Bhai Lehna, who used to be devotee of mythological Goddesses, the second Guru Angad Dev as his successor.
111
« on: August 24, 2008, 01:01:30 PM »
The Mission Of Guru Nanak
Guru Nanak had given all his Spiritual, Religious, Scientific, Political and Philosophical sermons to people professing different faiths and segments of society and those following various religious orders in his 965 Gurbani Shabads or compositions. In addition he had collected 784 compositions of 15 Bhagats and Saints from all over the country and had given this treasure of his revealed Gurbani collection to Guru Angad Dev Ji when he installed him as the second Nanak. Bhai Gurdas in his Vaars as well as Satta and Balwand in their Vaar, which is included in the Guru Granth Sahib, proclaimed that Guru Nanak just changed his body. Guru Nanak could have compiled the Gurbani Treasure in the form of a "Granth" or "Pothi" if his intention had been only to give a new method of "Bhakti" or constant remembrance of the Lord leading to personal salvation. Neither Guru Angad Dev Ji nor any of the other 8 Nanaks gave any fresh or new idea in their Bani or proclamation. They just further repeated the same thoughts in different phraseology because in fact they were all Nanaks. Guru Nanak had the distinction that he was recording himself all the thoughts that were being revealed to him. No other Saint or Bhagat had done so. Their followers had recorded their sermons in more than one version and sometimes they recorded the same after the demise of the savant. When we draw our attention to the ages when the various other Nanaks occupied the spiritual cum temporal throne then we notice that Guru Arjan Dev was installed Guru by his predecessor at the age of 18, Guru Hargobind was installed at the age of 11, Hari Rai at the age of 14 years, Guru Harikrishan Ji at the age of 5 years and Guru Gobind Singh at the age of 9 years. We can easily conclude that "The Light of the Lord Himself" which entered Guru Nanak was passed on to the young Gurus who could act like Guru Nanak and thus it was the Light, which was acting in all. Bhai Gurdas is very clear:
Vaar 1, Pauri 45 (6, 7, 8)
Joti jot milaikai satigur Nanak roop vatiaia. Lakhi na koi sakai aacharjai aacharaj dikhaia. Kaia palatt saroop banaia.
(Guru Nanak transformed himself and thus changed into a different personality. This mystery is incomprehensible for any body and awe-inspiring (Nanak) accomplished a wonderful task. He (Nanak) converted his body into a new form.)
Vaar 24 Pauri 25 (1, 2, 3)
Nirankaru Nanak Deu Nirankari aakar banaia guru Angadu gur ang te gangahu jaanh tarang uthaia Amar Das guru Angdahu joli saroop chalat vartaia.
(The formless Lord who is beyond all forms assumed the form of Guru Nanak Dev (in a metaphoric sense). In turn, he (Guru Nanak) created Angad "from his limbs" as the waves are created in the river Ganga. From Guru Angad came Guru Amar Das and all saw the miracle of transference of the Light.)
We can easily conclude that Guru Nanak assumed nine other forms to complete the special task assigned to him.
THREE PHASES OF THE KHALSA
1. FORMATION OF A UNITARY PANTH 1469-1708 (239 YEARS):- To organise a Unique Panth or Army of Akal Purukh seems to have been the mandate of Nanak. Sikhi is not just another religion with its special rituals being: - Kirtan, Kirtan Darbars, reading of Guru Granth Sahib on 7 days or rapid continuous reading over 48 hours (Akhandpath), Katha or discourse on Gurbani and Langars being the other prominent attributes. We become thoughtful and are in a contemplative mood when the Raagis sing: "Meri Meri Kartey Janam Gaio" meaning that Man! You have wasted your life muttering Mine, Mine. This Shabad is usually sung at the Bhog Ceremony of a dear departed soul. The meanings do not touch us because we all have become totally self-centered, always counting our wealth and remaining in quest for more acquisitions. We, the Sikhs have totally forgotten and have ignored completely the objective of Guru Nanak. Guru Nanak was aiming in bringing the whole humanity on the righteous path. Guru Nanak had commenced his task by singing his thoughts and addressing the people of South and South West Asia. He had initiated a movement to establish a gentle rule, which would uplift the downtrodden and poor of the land. The Tenth Nanak passed on this mandate to us.
We did not pay much attention to the two important edicts and traditions given to us by the Guru Gobind Singh Ji. Guru Sahib in 1699, at the time of commencing the Institution of distinctive Khalsa, had declared that the Sanstha (institution) of Masands is hereby abolished for all time to come. Guru Sahib had stated that these Masands had become totally corrupt even in the Guru period. Not only they misappropriated funds meant for the Guru, they browbeat the Sikhs. In addition to Masands Guru Gobind Singh Ji, turned out from the Panth Minas, Ram Raiyas, and Dhirmalias, all those who had been trying to set up Sikhi of their own. Thus Guru Gobind Singh consolidated one Central mainstream or Panth of the Khalsa and stated that henceforth the Daswandh or tithe be handed over directly to the Guru. It clearly meant that after him, the Daswandh, the compulsory levy instituted by Guru Arjan Dev Ji, was to be deposited in the Central Treasury of the Panth. The intellectuals did not apply their mind to this edict and this has been the sole cause of the chaotic condition of the Panth now. Literally thousands of Masands in the form of Babas and others are collecting funds for their personal benefit.
Secondly, in 1708, he had clearly shown to us the model of future Panthic Leadership when he had appointed Banda Singh Bahadar as the Commander of the Khalsa and provided him with five chosen Gursikhs to guide him throughout on the Path of Gurmat. This model of collective Panthic leadership has yet to be instituted.
2. SECOND PHASE OF KHALSA 1708-1947 (239 YEARS)
Sustenance of the Khalsa:- Upto the time of Nawab Kapur Singh Panth had a single central treasury and one polity. After the demise of Kapur Singh and Ahmed Shah Abdali, the Misl Sardars commenced fighting amongst themselves. During these 239 years Panth had two golden periods:
1. 1799-1839: These 40 years of Sarkar Khalsa was a unique peaceful Kingdom of its times in the whole world. There were no rebellions and no body was given death sentence when even in England death sentence was awarded for minor crimes. Our Gurus indicated forcefully to us that every Raj within boundaries becomes corrupt and showed it to us that such a remarkable Raj came to an inglorious end within 10 years.
2. 1920-1925: During these 5 years Panth acted as one unit and hundreds sacrificed themselves for freeing the Gurdwaras from the control of Mahants. Panjabi Muslims and Govt. of India were alarmed that if they do not check this movement, it would lead to Khalsa Raj. Govt of India brought out a well thought out Gurdwara Act for handing over of important historical Gurdwaras of Punjab to an elected body of Sikhs for which the Government of Punjab would incur all expenses for all times. During 1920, the Panth had shown exemplary unity when they had nominated by unanimous consent 170 members to constitute the Shrimoni Gurdwara Prabhandhak Committee. As soon as the Gurdwara Act was passed, Sikhs got divided into 3 factions and in the very first election to SGPC in 1926, Sikhs used every possible corrupt practise to gain control of SGPC. The intellectuals did not give any lead to the Panth at this critical movement but instead also got themselves attached to various factions of religious and political leaders.
End of Panthic Ideology: Our Gurus had created a single Panth but after 1925 the Sikhs joined other political parties for personal promotion. In 1946 Sikhs joined Congress in large numbers and fought elections on its ticket. The lure of travelling in the Ministerial car with National Flag on it (Jhandi wali car) had a great attraction for the Sikh politicians. Several of them joined the Congress to get a march above their rivals in the Akali Dal. This was also a quick way to amass money. Sikh intellectuals were not only mute spectators but were running after the various factions of Sikh politicians and forgot the entity of Guru Panth. The degradation of the Panth was demonstrated at the recently held 4 political conferences at the Chhapar Mela on 2-9-2001. The Sikhs vied with one another to show the political strength of their faction and brought their followers from all over Panjab to downgrade their rivals. These conferences were held at the "Gugga Marhi Mandir". Only Sikhs spoke from the stages of Akali Dal, Congress, Panthic Morcha and Lok Bhalai Party. Regression of Sikh Ideology was further demonstrated when the Sikhs organized the annual Urs of Pir Manawala and Baba Miran Shah on 7th September 2001. Panjabi Tribune of 8th September 2001 published photographs and mentioned 26 Sikh names among the organizers who had offered ceremonial Chadars over the graves and distributed special Choorma. The paper also published the lines of the degrading songs sung by Sikh boys and girls on this occasion. No group or body of intellectuals or even Akal Takhat criticized these unsikh practices on both these occasions. This is height of Panthic decadence.
3. THIRD PHASE OF KHALSA: Khalsa to rescue the world (1947 onwards): We must accept that the "Embodiment of the Spirit of the Lord Himself was called Guru Nanak - Jot Roop Her Aaap Guru Nanak Kahaiyo" and this Light of the Lord had come here for a purpose. Khalsa had been formed at the behest of the Akal Purukh to save the world from annihilation. It was for this purpose that Akal Purukh did not desire us to be confined to a small state and hence no Sikh State was created in 1947. Subsequently the Sikhs started moving out of Punjab in large numbers and events of 1984 lead to world vide Diaspora of Sikhs. Guru Nanak had commenced his journey to bring the humanity on the path of righteousness "Charhiya Sodhan Dharat Lukai". It is for furtherance of this task that the Khalsa has spread to all over the world. Only the ideology of Guru Granth Sahib can control the Explosive situation and impending anarchy which has become manifest after Sept. 11, 2001. Let the Khalsa put its own house in order to face this task. Three steps are urgently required and all well meaning Sikh intellectuals should commence a movement from every forum:
1. Organisation of a Central Treasury of the Panth.
2. Organisation of Central Leadership of the Panth, which is acceptable to all 20 million Sikhs.
3. Organisation of a single Khalsa Polity in all countries of the world to project the ideology of Guru Granth Sahib.
Once we achieve the 3 objectives outlined above then we would be able to spearhead the movement of sanity in the world. We have to end all ethnic differences and uplift the downtrodden masses in all countries. We have to forcefully project the ideology of "Koi Boley Ram Ram Koi Khudaiye". Let us dispense with mery mery (mine, mine) give up personal self-promotion all the time. Part with Bank balances for the Guru's task.
Propagate the ideology of Guru Granth Sahib by publishing Gurbani in different languages and scripts of the world. We have to commence a worldwide movement for distribution of Gurbani Booklets amongst the intellectuals in all countries.
112
« on: August 24, 2008, 01:00:10 PM »
Use of English in Gurdwaras
by Amir Tuteja
"I was in my parent's gurdwara over the holidays and I don't think I understood even 10 percent of what was said. This is due to my inadequate understanding of Punjabi," a youth remarked recently.
This is definitely a "problem" especially with the Sikh youth in the Western countries. The inadequate knowledge of Punjabi stems probably from the fact that parents don't put an effort to speak Punjabi at home... especially when their kids are young. Many among both the parents and the children, say that because they spend better part of the day around the English speaking people, they don't get a chance to speak Punjabi.
The court said that the administration could not rely on a 1999 Order of the Interior Ministry to refuse a licence as it was outside the authority of that Ministry to regulate the issuing of driver's licence. It went on to say that the Transport Ministry has authority to make rules on the documentation required for a drivers licence. However, there is no requirement in the 1999 Order of the Transport Ministry that requires one's head to be bare for a driver's licence photograph.
Lately I have come across programs in gurdwaras being conducted in English! Is the use of English in gurdwaras the trend of the future in the West? Should the use of English in gurdwaras be encouraged to attract the youth, or opposed as a dilution of the Sikh culture and practices. A controversy is continuing on the topic among the Sikhs here.
I am sure that many young Punjabis, especially those born and raised in the US/Canada/UK would benefit from more English being used in the gurdwaras. The coming generations in the West are certainly not going to be as conversant in the Punjabi language as the community is today, and so English will become increasingly useful in the future as well.
However, there is an inherent problem with using English in gurdwaras in the sense that a lot of stuff just doesn't translate adequately or in English could sound really "strange". Also it would have to be a dual language delivery as we have a large number of those who do not understand English at all.
On the other hand many young Punjabis would benefit from learning the Punjabi language. We speak enough of English in the work-place; places like the gurdwaras and our homes are the only places where we can really be in touch with our very own language. The use of English even in gurdwaras paves the way for the extinction of Punjabi! The community should make an effort to teach Punjabi to the young and not try to preach the sermons in English!
English is necessary in order that the ceremonies can be comprehended fully by a majority. Most of those attending can comprehend everything said in English, and only a few, mainly older folks, can comprehend the Punjabi well. The crucial point is that the elders are already knowledgeable about the religion, and the ceremonies in English won't hurt them, whereas, the young folks are the ones who need to be informed about religion and the best way to do so is to inform them in the language they comprehend best - not the language that the elders feel more comfortable with.
English will have to be accepted if the religious tradition is to continue strong. However, some young people must be adept at Punjabi in order to be able to be the torch-bearers in the future and serve the community. Also every Sikh should have some knowledge of Punjabi so as to comprehend Gurbani and Sikh History well. Conscious effort is needed to learn Punjabi, but it is not hard with so many Punjabi speaking people around. I feel the youngsters will do well to make hay while the sun shines. Gurbani can be appreciated fully only if one can comprehend it without a translation.
In one of his books, Essays in Sikhism, first published in 1944, Teja Singh, the late principal of Khalsa College, Amritsar, addressed this problem in the following way: "As long as Sikhism had to deal with people whose language was akin to Punjabi or Hindi, it had all possibilities of advance. But as soon as it came in contact with people who could not be approached in the original language of the Sikh Scriptures, the attempt failed, because those responsible for the missionary work were not yet certain whether they could use translations in place of the original. ? This is the problem. Can Malayalam, or for that matter any other language, serve the purpose of the Guru's Word? If Sikhism is to go to America or England, which language is to be used by the new converts, English or Punjabi? They will have to recite prayers individually, and approach God in their own tongue. How can their prayer be realistic if offer it the original Punjabi or Hindi?"
How this scenario plays out only time will tell. There are good arguments from either side. I personally feel that increasing use of English in gurdwaras of the West is inevitable. I would rather put more emphasis on keeping the youth engaged in Punjabi culture by bringing them to the gurdwara, not forgetting to celebrate the Sikh festivals, visiting Punjab, and speaking Punjabi at home as much as possible.
113
« on: August 24, 2008, 12:43:24 PM »
There is no Hindu and no Musalman
Guru Nanak Dev ji's first teaching, after his enlightenment, was "There is no Hindu and no Musalman". This is interpreted to mean generally that both Hindus and Muhammadans had forgotten the precepts of their religions.
On hearing this the Nawab's Qazi, or expounder of Muhammadan law, complained to Daulat Khan and the Guru was summoned to give an explanation of his words. He refused to go, saying, "What have I to do with your Khan?"
At this time, the Guru was considered to be a madman, but his mind was full of his mission, and whenever he spoke be merely said, "There is no Hindu and no Musalman."
The Qazi made another representation to the Governor on the impropriety of Nanak's utterance. Upon this the Governor sent for him. A footman went and told the Guru that the Governor had requested him to come to him. Then Guru Nanak stood up and went to the Governor. The Governor addressed him, "Nanak, it is my misfortune that such an officer as thou should have become a faqir."
The Governor then seated him beside him, and directed his Qazi to ask, now that Nanak was in conversational mood, the meaning of his utterance. The Qazi became thoughtful, and smiled. He then asked Nanak, "What hath happened to thee, that thou sayest there is no Hindu and no Musalman?"
The Guru, not being engaged in controversy with Hindus at the time, gave no answer to the first part of the question. In explanation of his statement that there was no Musalman he uttered the following:
(Majh ki Var)
Salok Mahala 1, p.141 SGGS
To be a Musalman is difficult; if one be really so, then one may be called a Musalman.
Let one first love the religion of saints, and put aside pride and pelf as the file removeth rust.
Let him accept the religion of his pilots, and dismiss anxiety regarding death or life;
Let him heartily obey the will of God, worship the Creator, and efface himself -
When he is kind to all men, then Nanak, shall he be indeed a Musalman.
The Qazi then put further questions to the Guru. The Guru called on Mardana to play the rebeck, and sang to it the following replies and instructions adapted for Muhammadans:
Salok Mahala 1, p.140 SGGS
Make kindness thy mosque, sincerity thy prayer-carpet, what is just and lawful thy Quran, Modesty thy circumcision, civility thy fasting, so shalt thou be a Musalman;
Make right conduct thy Kaaba, truth thy spiritual guide, good works thy creed and thy prayer, The will of God thy rosary, and God will preserve thine honour, O Nanak, let others' goods be to thee as swine to the Musalman and kine to the Hindu;
Hindu and Musalman spiritual teachers will go bail for thee if thou eat not carrion.
Thou shalt not go to heaven by lip service;
It is by the practice of truth thou shalt be delivered.
Unlawful food will not become lawful by putting spices therein.
Nanak, from false words only falsehood can be obtained.
There are five prayers, five times for prayer, and five names for them -
The first should be truth, the second what is right, the third charity in God's name, The fourth good intentions, the fifth the praise and glory of God.
If thou make good works the creed thou repeatest, thou shalt be a Musalman.
They who are false, O Nanak, shall only obtain what is altogether false.
The Qazi became astonished at being thus lectured. Prayers had become to him a matter of idle lip-repetition of Arabic texts, while his mind was occupied with his worldly affairs.
It was now the time for afternoon prayer. The whole company, including Nanak, went to the mosque. Up rose the Qazi and began the service. The Guru looked towards him and laughed in his face. When prayer was over, the Qazi complained to the Nawab of Nanak's conduct. The Guru said he had laughed because the Qazi's prayer was not accepted of God. The Qazi asked Nanak to state the reason for his conclusion. The Guru replied that immediately before prayer the Qazi had unloosed a new-born filly. While he ostensibly performed divine service, he remembered there was a well in the enclosure, and his mind was filled with apprehension lest the filly should fall into it. His heart was therefore not in his devotions. The Guru informed the Nawab also that while he was pretending to pray, he was thinking of purchasing horses in Kabul. Both admitted the truth of the Guru's statements, said he was favoured of God, and fell at his feet. The Guru then uttered the following:
He is a Musalman who effaceth himself, Who maketh truth and contentment his holy creed, Who neither toucheth what is standing, nor eateth what hath fallen - Such a Musalman shall go to Paradise.
The whole company of Musalmans at the capital--the descendants of the Prophet, the tribe of shaikhs, the qazi, the muftis, and the Nawab himself, were all amazed at Nanak's words. The Muhammadans then asked the Guru to tell them of the power and authority of his God, and how salvation could be obtained. Upon this the Guru addressed them as follows:
(Note: This verse is from Bhai Banno's Granth Sahib)
At God's gate there dwell thousands of Muhammads, thousands of Brahmas, of Vishnus, and of Shivs; Thousands upon thousands of exalted Rams, thousands of spiritual guides, thousands of religious garbs;Thousands upon thousands of celibates, true men, and Sanyasis; Thousands upon thousands of Gorakhs, thousands upon thousands of superiors of Jogis; Thousands upon thousands of men sitting in attitudes of contemplation, gurus, and their disciples who make supplications; Thousands upon thousands of goddesses and gods, thousands of demons; Thousands upon thousands of Muhammadan priests, prophets, spiritual leaders, thousands upon thousands of qazis, mullas, and shaikhs-- None of them obtaineth peace of mind without the instruction of the true guru. How many hundreds of thousands of sidhs and strivers, yea, countless and endless! All are impure without meditating on the word of the true guru. There is one Lord over all spiritual lords, the Creator whose name is true. Nanak, His worth cannot be ascertained; He is endless and incalculable.
It is said that Daulat Khan, the Musalman ruler, on hearing this sublime hymn, fell at Guru Nanak's feet. The people admitted that God was speaking through Nanak's mouth, and that it was useless to catechize him further. The Nawab, in an outburst of affectionate admiration, offered him a sacrifice of his authority and estate. Nanak, however, was in no need of temporal possessions, and went again into the society of religious men. They too offered him their homage, and averred that he was desirous of the truth and abode in its performance. Nanak replied:
Raag Tilang, Mahala 1, Ghar 3, p.721 SGGS
My beloved, this body, first steeped in the base of worldliness, hath taken the dye of avarice.
My beloved, such robe pleaseth not my Spouse; How can woman thus dressed go to His couch?
I am a sacrifice, O Benign One, I am a sacrifice unto Thee. I am a sacrifice unto those who repeat Thy name.
Unto those who repeat Thy name I am ever a sacrifice.
Were this body, my beloved friends, to become a dyer's vat, the Name to be put into it as madder, And the Lord the Dyer to dye therewith, such colour had never been seen.
O my beloved, the Bridegroom is with those whose robes are thus dyed.
Nanak's prayer is that he may obtain the dust of such persons' feet.
God Himself it is who decketh, it is He who dyeth, it is He who looketh with the eye of favour.
Nanak, if the bride be pleasing to the Bridegroom, he will enjoy her of his own accord.
Upon this the faqirs kissed the Guru's feet, the Governor also came, and all the people, both Hindu and Musalman, attended to salute and take final leave of him.
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« on: August 24, 2008, 12:42:04 PM »
MOOL MANTAR - THE GIFT OF GURU NANAK
By Karminder Singh Dhillon, Ph.D.
No other spiritual instrument energizes the HUMAN- GOD uniting power as does Guru Nanak's Mool Mantar. Powerful, inspiring, and enlivening, it has unequivocal force to propel the human conscience into the doorsteps of the Guru's Bar (door) and Waheguru's Ghar (Abode).
This article analyses three issues. First, it lays out the meaning of the terms "Mool Mantar", Second it attempts to explain the eleven concepts of the Mantar, and third, it attempts to answer the very common question regarding the composition of the Mantar. This questions is usually asked in the following form: is the Mool Mantar till Gurparsad, or Nanak Hosee Bhee Sach ?
Indian philosophy and spirituality uses three terms to represent three basic ways of bring about change within the human condition. Jantar refers to the use of an external instrument to achieve transformation. Mantar refers to the use of articulated sounds to do the same. And finally Tantar refers to the use of projected thoughts to bring about change. Since Sikhisra regards Guru and God to be in the form of Shabad, and hence a function of naad (sound), Sikh spirituality therefore acknowledges the utility of the Mantar above all, Tantar is rejected, while Jantar has only physical utility (The Kakars and Shastars for instance).
Mool can be translated as root, original, inaugural, basic, or foundational. Considered in totality it means the most important, Indeed, the Mool Mantar is unmatched in its place and importance in Sikh Life, The Mool Mantar appears on page 1 of the Sri Guru Granth Sahib Ji (SGGS) and again at the start of every Rag, every major Banee, and every major section and subsection of the SGGS.
words Gur meaning Guru, and Parsaad meaning blessing, By this attributes of God is meant that He is reached by the Guru's Blessing, (Parsaad should NOT be pronounced as Parshaad - the latter pronunciation makes it to mean the deg that is served in the Guru Ghar!).
Now to the question of where does the Mool Mantar end. The answer is straight forward if one looks closely at the composition, arrangement, grammar and logic of its use, The following points will help
1. From Ek Oangkar till Gurparsaad - all eleven words are attributes (explanations) of the characteristics of God. Grammar wise they are adjectives. The NEXT word, JAP, however, is stated with an aungkar below the P. In Gurbani the aungkar signifies one or more of three things - masculine, singular or noun (proper name). JAP with an aungkar is there fore a singular noun. It is thus the name and title of the next composition. We add the world Ji out of respect and call it Jap Ji. The word Jap as a singular noun therefore cannot be part of the Mool Mantar. Jap (with an aungkar) is NOT an adjective and NOT an attribute of God. In other parts of Gurbani where JAP appears as a verb, it appears with a Smart to the p - as it does some 100 times in the first 300 pages of SGGS (Note: the aungkar appears grammatically below Naam, Purakh and NiiVair in the first 11 words of the Mool Mantar In each it signifies the masculine gender of all three words. In none of this does the aungkar signify a no un, simply because God can have no proper names. The aungkar below Nirbhau, however is not a grammar sign, it appears as a vowel (u) that actually makes the (u) sound - hence Nirbhau. Note also the sihari to the word Moorat - signifying its feminine gender.
2. Ek Oangkar till Gurparsaad is NOT in poetry form. No word rhymes with the other. There is no poetical form or verse in the 11 words. However the next 10 words, Aad Sach, Jugaad Sach, Haibhee Sach, Nanak Hosee Bhee Sach are indeed in poem form. The measure of such poetry (17-22 matxas) is called a Slok.. On page 285 of the SGGS, Guru Arjun Dev Ji wrote the word SLOK above the line Aad Sach.
The Mool Mantar starts with the numerical ONE. It underlines the Sikhi conviction that God was One. The curved line that extends from the E that is called the Kaar signifies that anything and everything was under the control and power of the One God and that nothing was outside of its influence. Taken together, EK OANGKAR refers to the One and only One God who is transcendent as well as immanent.
Satnam originates from two Sanskrit words Satya and Aass, It signifies permanence, omnipresence and ubiquity. Sat signifies something that was true in reality (as opposed to being true in relativity) and also that Gofl was not a function of time and space. Karia translates as Creator and Purakh,. translates as being. Read together these two words explain a special characteristic of God's creation namely that He creates and then resides within His creation. Nirbhou conies from the Sanskrit word Bhou meaning fear The root word of- Nirvair is Vair meaning enmity. Both these words have pre-fixes (Nir) added which negate (or reverse) the meaning. God is hence Fearless because he has no Enemy (an equal or a superior),. Akaal comes from the root word Kaal which means time bound or death bound. The addition of the prefix (A) negates the meaning, Moorat is the Sanskrit word for the Punjabi word Saroop and thus refers to form. Akaal explains Moorat, Taken together Akaal Moorat means His Stature is NOT time bound.
In other words, having created all Form (creation) and having being residing inside all Form, God was still Formless and Timeless, Ajunee comes from the word Joon meaning life form. Again, the prefix (A) negates the meaning, effectively explaining that God does not come within the parameters of life forms - He creates all life forms, yet is above it all Saibhang, is composed of two Sanskrti words Swaiy and Bhu(n) The former means self and the latter created, God, therefore came into being by Himself. Gurparsaad again consists of two Jugaad Sach, Haibhee Sach, Nanak Hosee Bhee Sact which appears there again. Obviously the first 11 words of the Mool Mantar cannot be seen as being part of the next 10 words - the compositions of boll sections are worlds apart - one is verse the other lyrical.
3. It therefore makes sense to say that that wtaili the SGGS starts with the Mool Mantar, the Japji Banee starts with a title name - JAP- and consists of 38 pauris and two sloks. The first slok is Aad Sach Jugaad Sach, Haibhee Sach, Nanak Hosee Bhee Sach and Guru Nanak writes the numerical ONE after tin Slok - signifying this is the first slok. This slok is followed by 38 paurees - all numbered 1 till 38 pauree is another form of verse, (That is why the numerical 1 appears twice in the Japji numbering - the first numeral is for the first slok, and the second ft the first pauree.) The Japji ends with another slok Pavan Guru Panee Pita, And at the end of this slok again Guru Nanak writes the numerical 1 to say this is NOT the 39th pauree, but ONE more slok.
4. It therefore also makes sense to say that the I words of the Mool Mantar are part of the SGGS, but NOT strictly part of the Japji. In the same way this same Mool Mantar is stated before other Banee for instance, Asa Di Vaar, and all major ragas. It again appearing therein as a Mool Mantar, but NOT part of Asa Di Vaar and the other Banees.
Gurbani grammar is the result of painstaking recent research. Prof Sahib Singh of Khalsa Coiies spent his entire life putting the puzzle together.It succeeded in producing a complete reference text Gurbani grammar in 1951 and a ten-volur translation of the entire SGGS on the basis grammar as late as 1961. The erroneous belief of Mool Mantar extends until Nanak Hosee Bhee Sach therefore simply the result of non-exposure to Gurbaani grammar.
May the repeated recitation of the Mool Mantar take the reciting Sikh into the folds of the unity of the Guru Himself enjoyed with God.
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« on: August 24, 2008, 12:39:42 PM »
Sant Bhindrawale's cremation: An eyewitness account
Satinder Singh Bains
Amritsar Sahib, Punjab - After 22 years of Operation Blue Star, an eyewitness to the cremation of Baba Jarnail Singh Bhindrawala has came forward with an account of the cremation performed on the night of June 7,1984. Sikhs observe June 6, the day of the operation, as Genocide Day' all over the world on June 6 to observe the day.
Sikh leader Baba Jarnail Singh Bhindranwale was killed in the military assault conducted by the Indian army on June 6, 1984. Sant Bhindrawale's dead body was recovered on June 7 and was cremated the same night at Amritsar. For about 20 years, the Damdami Taksal had kept telling people that Baba Ji was alive and safe. Attached is a post mortem report of Sant Bhindranwale.
On the night of June 7, when Baba Jarnail Singh Bhindrawala was cremated past midnight, an eyewitnesses hiding there had seen at least 750 dead bodies of Sikhs brought to the cremation ground. Besides others, the then Deputy Commissioner Ramesh Inder Singh was present at the site of cremation till the body of Sant Bhindrawale was confined to flames.
Bhai Budh Singh alias Bhai Baldev Singh who had once formed the Khalistan Brigade has told the Sahara Times of India in an exclusive interview that Sant Bhindranwale’s body was cremated in the cremation ground, adjouning Gurdwara Shahinda Baba Deep Singh near Chati Wind Gate on the morning of June 7, 1984. He claimed that he was present in the cremation ground at that time in the guise of a mentally retarted person.
Bhai Budh Singh accompanied this correspondent to the creamation ground and pointed out the spot where the Sant’s body was cremated in the presence of senior district civil personel and police officers. He said that a police officer who had performed ‘ardas’ ceremony before the cremation was still alive and he identified him. He further said that the bodies of Gen. Subeg Singh and Bhai Amrik Singh were also cremated in the same cremation ground.
Bhai Budh Singh said that the then Deputy Commissioner of Amritsar Mr. Rameshinder Singh along with other officals had collected the ashes of Sant Bhindranwala at 10:00 am on June 9. He claimed they were immersed in the Satluj River at Kiratpur Sahib and an entry there in the name of Baba Jarnail Singh is there as a matter of record. He said that he knew some other eyewitnesses who had seen the ‘dead body’ of Sant Bhindrawale.
Bhai Budh Singh said that his house was adjacent to the cremation ground. He added that he had so far kept mum to avoid any controversy in his name. He said that he had counted that about 750 unidentified dead bodies were brought by the police to the creamation ground during a period of two days. The body of Sant Bhindranwale was taken to the mortuary at 7:30 PM on June, 7.
Bhai Budh Singh claimed that Baba Jarnail Singh had come out of the Akal Takht at 8:45 a.m. on June 6 and was shot to death near the Nishan Sahib. He added that his dead body was carried up to darshani deori on ghanta ghar side under the supervision of D.S.P. Apar Singh Bajwa who had since been retired. He said that these facts were based on a report of his sources in the complex. He said that Sant’s brother Harcharan Singh Rode had identified the body in the darshani deori itself.
Bhai Budh Singh claimed that he had a long association with Sant Bhindrwale and was hurt when Damdami Taksal declared the Sant alive and raised an unnecessary controversy over many years. He said that he was also close confidant of Mr. Jagjit Singh Chauhan, head of the ‘Khalistan’ government-in-exile’, and stated that he had installed and operated the transmission of Khalistan radio near Amritsar.
He said that he was staying in the dera of Sant Charan Singh of Bir Sahib Thathikhara in Amritsar district till the day when police whisked away Sant Charan Singh about two years back. He added that the where abouts of Sant Charan Singh were not known till date. He continued on saying that he had started construction of a Gurdwara in the memory of those 13 Sikh ‘Martyrs’ who were killed in the Sikh-Nirankari clash but that due to financial problems only the foundation had been built.
Dr. Davinder Sharma (PCMS) who had conducted the postmortem of Sant Bhindrawala turned out missing a few days later. According to the postmortem report. Sant Bhindrawale died instantly. He had written on his report, “In my opinion that is due to shock and hemmorhage as a result of a massive head injury accompained with multiple fractures which was sufficient to cause death." The doctor had timed the postmortem at 8 pm and that according to him, Sant Bhindranwale died approximately about 5 pm on June 7, 1984. The police in the medical records did mention the cause of death as a result of firearms injury.
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« on: August 24, 2008, 12:38:43 PM »
Shahid Udham Singh
On March 13, 1940 , at Caxton Hall, London , a meeting had been organized by the combined efforts of the East India Society and the Royal Central Asian Society.
The Chair, Sir Percy Sykes , was giving his lecture on his experiences in Afghanistan . Former Secretary of State for India Lord Zetland and former Lt. Governor of Punjab Sir Michael O'Dwyer were also present at the meeting. In the last minutes of the meeting a man came to the front and, at point-blank range, fired two fatal shots into the right side of O'Dwyer.
The assassin was none other than the valiant and gallant hero of the Indian struggle for independence, Shaheed Udham Singh . Born on Dec. 26, 1899 in Sunam village, District Sangrur, Punjab , he came from a poor family. His father, Chuhar Ram, was a railway crossing guard. His mother died when he was two and his father when he was seven.
He was admitted to the Central Khalsa Orphanage at Putlighar in Amritsar along with his elder brother who also died later. Udham Singh was left alone. He learnt Punjabi, Urdu and Hindi and passed his matriculation exam from the orphanage.
Part of his legendary popularity rests on his volunteering after the massacre of Jallianwala Bagh for the care of the injured. Their cries and the blood-drenched soil traumatized the heart and emotions of the then 20-year-old. He vowed to take revenge on the British for this massacre. As General Dyer had passed away before Udham could reach him, he chose Sir Michael O'Dwyer , who had been Lt. Governor of Punjab in 1919.
One can readily sense the spirit of nationalism in the heart of Udham Singh that let him wait for over 20 years to take his revenge. In the late 1920s he managed to go the United States and come into contact with leaders of the Ghadar Party. He recognized Shaheed Bhagat Singh and Kartar Singh Sarabha as his model heroes. He returned to India in 1927 and was charged with illegal possession of weapons, getting a four-year prison sentence.
He managed to reach England in 1934 and started working there as a motor mechanic. But he was very conservative about his plans and ideas. He never talked with anyone about his mission for almost five years when he was in London , except for one of his friends, Shiv Singh Johal, but didn't properly disclose his mission even to him. Only after March 13, 1940 , did people come to know about his plans and his mission.
At his trial he gave his name as Ram Mohammad Singh Azad, instead of Udham Singh -- Ram identifying him as Hindu, Mohammad as Muslim, Singh as Sikh, and Azad meaning "free." He said, "I fired the shots to express my protest and estrangement. I have seen many children dying due to malnutrition in India under British rule. This was my duty and I had to do it. I have no remorse for what I have done."
On April 1,1940 , he was indicted for murder and on June 5 was sentenced to capital punishment at the Old Bailey Central Criminal Court. On July 31, 1940 , he was executed by hanging till death in London.
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« on: August 24, 2008, 12:38:05 PM »
Khalsa Diwan
Singh Sabha, a reform group of Amritdhari Gursikhs sought the eradication of the wrong practices in reestablishing the true traditions of Gursikhism. Their initial efforts for religious propagation and education resulted in the establishment of “Sri Guru Singh Sabhaâ€, Amritsar in 1872. Sardar Thakar Singh Sandhawalia was its president and Giani Gian Singh its secretary. The main objectives of the Singh Sabha were to inculcate love for Sikhism among those who called themselves as Sikhs or Khalsa. It aimed at preaching the principles of the Sikh religion and to restore it to its pristine purity and glory by propagation of knowledge through religious books magazines and papers.
The Singh Sabha aroused much interest among the Sikhs and a vigorous campaign was set on foot to achieve its objectives Thus even though Sri Guru Singh Sabha at Amritsar came into being in 1873 and started reformative work but due to acute differences between three of its premier founders they could not pull on together. While Kanwar Bikram Singh was a committee reformer, Baba Khem Singh Bedi besides being wedded to reform, was keen to getting himself recognized. Thakar Singh Sandhawalia had the Sikh spirit and zeal which sometimes colored his discretions and many a time he took extreme decisions which were not pragmatic in that situation. Due to the differences the activities of Singh Sabha came to almost a standstill.
About three years later Bhai Gurmukh Singh, a dynamic and energetic missionary entered the field of Panthic service and gave birth to Singh Sabha Movement. He was the greatest figure in the said movement. Thus Sri Guru Singh Sabhas began to be founded in various places. Bhai Gurmukh Singh succeeded in 1877 in getting Punjabi recognized as a subject of study at Oriental College Lahore. He was appointed as an assistant professor in the college. He brought reconciliation between the prominent leaders of Sri Guru Singh Sabha Amritsar and also founded Singh Sabha Lahore on November 12, 1879 and affiliated it to Singh Sabha, Amritsar. It was presided over by Diwan Buta Singh and he was its secretary.
While Amritsar Singh Sabha was dominated by Sikh chiefs and Sardars, the Lahore Singh Sabha was more democratic in character as its members were drawn from the Sikhs of all classes, including the so-called low ones. However, great caution was exercised in keeping away apostates and opponents of Sikhism. In November, 1880 he started a Punjabi weekly called 'The Gurmukhi Akhbar' for propagation of Singh Sabha ideals. He himself was its proprietor and editor. Professor Gurmukh Singh, besides having a strong and dynamic personality, had a clear vision of Sikhism as conceived by the Gurus. He worked untiringly to restore Sikhism to its original state without compromising its tenets. As a result various Singh Sabhas were established and affiliated to Singh Sabha Lahore. In the beginning Singh Sabhas held their meeting in Gurdwaras but later Mahants and Pujaris, due to their own self-interest, did not allow Singh Sabhas to use the Gurdwaras. Therefore Singh Sabhas constructed their own Gurdwaras and had their own Granthis, Ragis and preachers to spread the message of the Khalsa with a view to restore it to its original shape.
The warming up of the Singh Sabha activity was discernible by a decision to establish Khalsa Diwan at Amritsar . This came into being in 1883 to oversee the functioning of over three dozen Singh Sabhas. There were, however, differences over the provisions of the constitution of the Khalsa Diwan. These resulted in a break; with Lahore Singh Sabha spearheading a Khalsa Diwan at Lahore with a membership of all except three of the Singh Sabha affiliated to it. Suffice to say that the Singh Sabha Lahore became the focal point of the Sikh reform movement.
The Singh Sabha movement played its historic role by exposing the evils which had crept into the social and religious life of the Sikhs. It reclaimed Sikhism from "a state of utter ossification and inertia and articulated the inner urge of Sikhism for reform and gave it a decisive direction." It not only checked the relapse of the Sikhs into Hinduism but also retaliated by carrying proselyting activities into the Hindu camp. One of the major achievements of Lahore Khalsa Diwan was to take the Sikhs out of Arya-Samajist grip. Swami Daya Nand founder of the Arya Samaj came to Punjab in 1887. In the earlier days, Singh Sabha and Arya Samaj used to preach together in the presence of Guru Granth Sahib. Giani Ditt Singh was one of the greatest speakers and writer who worked shoulder to shoulder with Arya Samaj . But shortly afterwards Swami Daya Nand started denouncing Guru Granth Sahib, Guru Nanak Dev and attacked Sikh Gurus and Sikh religion. Such attacks by Arya Samajists greatly annoyed Bhai Jawahar Singh and Giani Ditt Singh and they broke off with the Arya Samaj . They had great dynamic personalities and had intense desire to serve the cause of Sikhism. They came under the fold of Professor Gurmukh Singh and started a newspaper in Punjabi called Khalsa Akhbar. Giani Ditt Singh wrote scores of articles, pamphlets and books and created a strong opinion in favour of Singh Sabha movement. Giani Ditt Singh worked untiringly to restore Sikhism to its pristine purity and glory. A large number of Hindus were baptised and the Sikh population which was 17,06,165 in 1881 rose to 21,02,896 in 1901 and never dwindled again. Thus the Singh Sabha movement proved to be the élan-vital in the regeneration of the Sikh society.
In 1888, Khalsa Diwan was established in Lahore. Subsequently, on Nov. 10, 1901, Shiromani Gursikhs gathered at Ramgarhia Bunga , Amritsar , and laid the foundation of Chief Khalsa Diwan. This organization actively corrected numerous traditions in Gursikhism and continues to do so till today.
Lahore Khalsa Diwan suffered grievous losses; in 1896 the death of President Sardar Atar Singh ; two years later in 1898 it lost its main guide secretary Professor Gurmukh Singh ; and September 1901 passed away the great scholar and writer Giani Ditt Singh . After the death of the above dynamic leaders, only Amritsar Khalsa Diwan was left in the field to serve the cause of Sikhism. Sardar Sundar Singh Majithia took the pain to organize a new Panthic organization under the name of Chief Khalsa Diwan which was founded on October 30, 1902 . Sundar Singh Majithia was secretary and Bhai Sahib Bhai Arjan Singh was its president. The active and tireless secretary of Chief Khalsa Diwan had persuaded a number of Singh Sabhas to join the Diwan. The main objectives of the Diwan were religious and secular education reformation and improvement of the Sikh community and representation of its needs to the Government. Sardar Sunder Singh Majithia worked hard and enthusiastically for the Diwan and good of the Khalsa College , whose secretary he became in 1902.
Chief Khalsa Diwan also did great work in getting Sehajdharis baptised as Singhs. Sardar Sunder Singh Majithia and Harbans Singh Atari went to Sindh with Parcharak Jathas. The Sindhis were won over to the Great Gurus. Many high noble families of Sindhis came into fold of Sikhism and thus Sindhis' love for Gurbani became proverbial.
The Diwan also spread the message of Sikhism in various other places like Shikarpur, Karachi , Poona , Sasaram in Bengal , Calcutta and Rangoon. Chief Khalsa Diwan thus served the Sikh Panth to a great extent through spread of secular and religious education and by bringing a socio-political awakening among the Sikhs.
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« on: August 24, 2008, 12:36:49 PM »
SHAHEED BABA DEEP SINGH
Baba Deep Singh - a Scholar and Soldier, painting by Bodhraj
Martyrdom of Baba Deep Singh incited the Sikhs to continue fight against Mogul oppression for many years. Even today, his life serves as an example for all Sikhs on how to live and die with dignity, never stand or tolerate the beadbi (disrespect)of Sri Guru Granth Sahib or the Guru Ghar.
He was born on January 26, 1682, in village of Pahuwind, district Amritsar the son of Bhai Bhagata Ji and Mai Jeoni . He was named Deepa previously meaning “light". As he was an only child, his parents raised him with much devotion and affection. At the age of twelve, he went with his parents to Anandpur Sahib to meet Guru Gobind Singh, the tenth Sikh guru. They stayed at Anandpur Sahib for several days, to serve the Sikh community.
Baba Deep Singh learnt Sikh philosophy and Sri Guru Granth Sahib, the Sikh Holy scriptures. He learnt Gurmukhi and several other languages. Guru Gobind Singh taught him riding, hunting and arms training. At the age of eighteen, he partook Amrit from Guru on Vaisakhi. As an Amritdhari Sikh, Baba Deep Singh vowed to serve as God's soldier to always help the weak and needy, and to fight for truth and justice. Baba Deep Singh soon became one of Guru Gobind Singh's most beloved and trusted Sikhs.
Baba Deep Singh stayed in Guru Gobind Singh's service for about eight years. Later he returned to his village to help his parents. He was summoned to Damdama Sahib to work with Bhai Mani Singh to prepare the final text of Sri Guru Granth Sahib. Guru Gobind Singh recited the entire Granth Sahib to them while they wrote the text. On its completion, Baba Deep Singh hand-wrote five more copies of the Holy scriptures. Four copies were sent to Sri Akal Takht, Sri Takht Patna Sahib, Sri Takht Hazur Sahib, and Sri Takht Anandpur Sahib. He was regarded as one of the most devout Sikhs of his time. He also declared that he was prepared to give his head for the sake of the panth. Therefore, Baba Ji was given the title of "Shaheed" while alive.
In 1706, Guru Gobind Singh Ji placed Baba Deep Singh in charge at Damdama Sahib, while Bhai Mani Singh was made head priest of Harmandar Sahib, Amritsar. Baba Deep Singh Ji spent many years at Damdama Sahib preaching Sikh values and in service to the community. Baba Ji also continued to write gutkas (holy booklets) and distributed them to the Sikh community.
In 1707, Baba Deep Singh joined Banda Singh Bahadur to fight for freedom of Punjab from Moghuls. They fought together in the battle at Sirhind, the city in which Guru Gobind Singh's younger sons were killed. Although the Muslim army outnumbered the Sikhs significantly, the Sikh army was able to easily defeat the Muslim forces. During the battle, Baba Deep Singh Ji beheaded Wazir Khan. Later, when the Sikh forces were reorganized into twelve groups, Baba Deep Singh was appointed in charge of Shaheedi division. As the leader of the Shaheedi Misl, he achieved numerous victories for Sikhs.
In 1755, Ahmad Shah Abdali, the emperor of Afghanistan, attacked India for the fifth time. After looting many Indian cities including Delhi, he brought back with him gold, jewellery, and thousands of captured young Hindu women. When Baba Deep Singh learned about this atrocity, he commanded group of Sikhs and ambushed Ahmad Shah's forces. Baba Deep Singh and his men captured much of Ahmad Shah's stolen goods and liberated the prisoners, returning Hindu women safely to their homes.
Ahmad Shah Abdali escaped to Lahore. Angered by the attack of Sikhs, he decided to destroy the Sikh community. He appointed his son, Tamur Shah, as the governor of Lahore, and made Jahan Khan his General. In order to destroy the source of the Sikh's spiritual strength, he ordered Jahan Khan to destroy Sri Harimander Sahib. Following orders, in 1757, Jahan Khan proceeded to Amritsar with heavy artillery. Many Sikhs died trying to defend Harimander Sahib but unfortunately the gurdwara and its surrounding buildings were demolished and the sarovar (Holy Pond) was filled with dirt and debris. Sri Harimander Sahib was then closed to all Sikhs.
At this time, Baba Deep Singh was at Damdama Sahib. When he learned about this disturbing news, he immediately declared his intention of expelling the Afghans and rebuilding the gurdwara. He took a vow not to come back alive without fulfilling this mission. Baba Deep Singh did ardas (prayer) determined to reach Harimander Sahib: "Sir jaave ta jaave, mera Sikhi sidhak na jaave"( my head may be cut off , not my faith in Sikhism)
When news of Baba Deep Singh's intentions reached Jahan Khan, he immediately mobilized an army of 20,000 men and marched towards Tarn Taran. Baba Deep Singh's army intercepted Jahan Khan's forces near the village of Goharwal, about five miles from Amritsar. At this point, there was a clash between both sides. Baba Deep Singh fought with his 18 seer khanda (double edged sword weighing about 14 Kg) . Each Sikh fought with such great velour and courage that the enemy was defeated. During the midst of battle, a large reinforcements arrived for Jahan Khan turning the odds against Sikhs. Yet, the Sikhs with Baba Deep Singh in command continued fighting and advancing towards Amritsar.
During the clash, one of the Mogul commanders, Jamal Khan, attacked Baba Deep Singh. As they fought, both men swung their weapons with great force, leaving both their heads separated from their bodies. After seeing this scene, a young Sikh warrior called out to Baba Ji, reminding him of his vow to reach Sri Harimander Sahib. Upon hearing this, Baba Deep Singh immediately stood up, holding his head on his left palm while holding khanda upright in his right hand. He continued fighting and moving towards Sri Harimander Sahib. Upon seeing the sight of Baba Deep Singh, most of the men in Moghul army fled away in terror. Baba Deep Singh continued fighting and reached Sri Harimander Sahib. He bowed his head at the prikarma (circumambulation) of Sri Harimander Sahib and lay there as a martyr. Devotees bow their heads in reverence at this spot in memories of the Great Warrior of Sikhs.
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« on: August 24, 2008, 12:35:58 PM »
TWO RELIGIOUS OCCASIONS ON THIS DAY
Sikhs all over the world are observing on 21st October 2007 the following:
1. Joti jot Sri Guru Gobind Singh ji
2. Janam Baba Budha Ji
Joti Jot Sri Guru Gobind Singh ji:
Nawab Wazir Khan of Sirhind had felt concerned at the Emperor Bahadar Shah' s conciliatory treatment of Guru Gobind Singh. Their marching together from Agra toSouth of India made him jealous. He ordered two of his trusted men with instructions murdering Guru Gobind Singh before his increasing friendship with the Emperor resulted in any harm to him. These two pathans Jamshed Khan and Wasil Beg (as per Guru Kian Sakhian) pursued the Guru secretly and overtook him at Nanded where (according to details in' Sri Gur Sobha ‘by Senapati, a contemporary writer) one of them stabbed the Guru in the left side below the heart as he was resting after the Rehras prayer. Before he could deal another blow, Guru Gobind Singh struck him down with his sabre, while his fleeing companion fell under the swords of Sikhs who had rushed in on hearing the noise. As the news reached Bahadar Shah's camp, he sent expert surgeons, to attend on Guru. Guru's wound was immediately stitched by the Emperor's European surgeon and within a few days it appeared to have been healed Soon after when the Guru tugged at a hard strong bow, the imperfectly healed wound burst open and caused profused bleeding.
It was now clear to him that the call from Heaven had come and he, therefore, gave his last and enduring message of his mission to the assembly of the Khalsa," O beloved Khalsa, let him who desireth to behold me, behold the Guru Granth. Obey the Granth Sahib. It is the visible body of the Gurus. And let him who desires to meet me, search me in the hymns."
The day was October 7th, 1708 at Nanded
Guru Gobind Singh was born in Patna (Bihar) on 22 December 1666 as Gobind Rai was the tenth and last of the Ten Gurus of Sikhism .He became Guru on November 11, 1675 at a very young age following in the footsteps of his father, the Ninth Sikh Guru, Guru Tegh Bahadur . The Guru created a history unparallel between 1675 and 1708, played a monumental part for developing the Sikh faith and thus creating a new generation of KHALSA (the pure)
The story of his equality for humankind just after his birth happened when Pir Bhikan Shah, a Muslim mystic performed his prayers in that direction, and guided by this Divine Light, he traveled for months with a group of his followers until he reached Patna Sahib in Bihar . It was here that Gobind Rai was born to Mata Gujri . Pir Bhikan Shah approached the child and offered two bowls of milk, signifying both great religions of Hinduism and Islam. The child Gobind smiled and placed both hands on two bowls. The Pir bowed in utter humility and reverence to the new Prophet of all humanity. He was a great scholar and wrote in Punjabi, Sanskrit, Braj Bhasha and Persian.
Guru Gobind Singh ji exemplified the teachings of Sikh principles during his lifetime. He not only taught the principles of the faith, but also felt the pain of sacrifice in upholding those beliefs. He gave everything for humanity including his family and disciples. Guru Gobind's father, Guru Teg Bahadur ji, was martyred in Delhi (where the Gurdwara Sis Ganj Sahib stands today) on the orders of Aurangzeb. Guru Gobind Singh ji's two elder sons, Sahibzada Ajit Singh and Sahibzada Jujhar Singh, received martyrdom fighting Mughal troops at Chamkaur Sahib. His mother Mata Gujri and his two young sons were betrayed by Gangu, a household servant, by clandestinely handing them over to the Mughal chief, Wazir Khan.Mata Gujri met her end after her two youngest grandsons were mercilessly tortured and killed .The two youngest sons of Guru Gobind Singh ji , Sahibzada Zorawar Singh and Sahibzada Fateh Singh, 8 and 6 years old respectively, were buried alive by constructing a wall around them as they had refused to convert to Islam.
Guru Gobind Singh fought against tyranny of Mughals and fought many wars against the Mughal army of millions with dedicated Sikhs who would not leave the battle ground to either win or die for the Holy path shown by the Guru.
Janam Baba Budha Ji :
Baba Budha Ji is recognized as one of the great Sikhs of the Guru period. He had the privilege of being blessed by the first six Gurus. He led an ideal Sikh life for more than a hundred years.
Baba Ji was born to Bhai Sugha in 1506 in village Kathu Nagal, district Amritsar . His parents named him Burha. He was only a child, when the family migrated to the village Rumdas. Burha, being the son of a farmer, he used to graze cattle like other boys of his age in the village. When Guru Nanak Dev Ji visited their village , he listened to the Guru preach.
Impressed by the sermons, one day he brought fresh milk for the Guru to have a chance to talk to the Guru directly. The Guru was pleased with his devotion. Bhai Burha Ji asked the Guru about the mission of human life and the way to achieve it. Guru Ji responded, "You are a young boy, but you are talking like a Budha , an experienced senior citizen." Since then, Bhai Burha became popular with his new name, Baba Budha Ji.
As advised by the Guru, Baba Ji adopted the life of a Sikh. He recited Gurbani, shared his earnings with the needy and wished well for everyone. People were greatly impressed by his lifestyle and devotion to service. Guru Ji also appreciated his living as that of an ideal Sikh.
Guru Nanak Dev Ji after his preaching tours to different countries in Asia settled at village Kartarpur. Baba Ji would visit him to listen to the holy kirtan and the teachings of the Guru. One day, he was summoned by the Guru to Kartarpur for a special assignment. When Baba Budha Ji reached there, Guru Nanak told him to put a mark of respect on the forehead of Bhai Lehna Ji who was nominated as the successor to Guru Nanak.
Baba Budha Ji lived a long life of more than a hundred years. He was always called upon to perform this sacred assignment whenever the Guruship was passed on to the next successor. Baba Ji lived long enough to serve Guru Har Gobind, the sixth Nanak . Because of this honorable status, he was loved and respected greatly by the Sikh masses.
When the work of digging the Amrit Sarovar was undertaken during the time of Guru Ram Das and continued through the Guruship of Guru Arjan Dev Ji, Baba Ji was nominated as the coordinator of the volunteers. There still stands a jujube tree on the border of the Sarovar where Baba Ji sat while performing his responsibilities. After the completion of the construction work at Amritsar and the installation of the Sikh Holy Scripture, Baba Ji was honored as the first Granthi of Harmandar Sahib.
After his sewa at Amritsar was over, Baba Budha Ji was given another important assignment at village Jhabal. A Sikh had offered Guru Ji a large piece of land in that village. The property was covered by trees and grazing lands. Milch animals and the horses of the Guru were kept there. Since Baba Ji was in-charge and took care of the animals, the place became popular as Bir Baba Budha Ji. In memory of his services, a Gurdwara now stands there with the same name.
Guru Arjan Dev Ji sent his son, Har Gobind, to that place and put him under the charge of Baba Ji. He was to teach the young boy to read and understand Gurbani, horse riding, wrestling, and use of arms and other arts of defense.
Knowing that his body had become very weak and that death was not very far away, Baba Ji requested the Guru to let him move to his own village of Rumdas . When he was about to die, Guru Har Gobind ji was there to bless him. Baba Ji died in 1631, at a mature age of 125 years. Baba Ji earned a permanent place in the minds of the Sikh community for his services to the Guru.
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« on: August 24, 2008, 12:34:53 PM »
India Early History and Tenets
Sikhism has about 20 million believers worldwide but has an importance far beyond those numbers because Sikhs have played a disproportionately large role in the armed forces and public affairs in India for the last 400 years. Although most Indian Sikhs (79 percent) remain concentrated in the state of Punjab, nearly 3.5 million Sikhs live outside the state, while about 4 million live abroad. This Sikh diaspora, driven by ambition and economic success, has made Sikhism a world religion as well as a significant minority force within the country.
Early History and Tenets
Sikhism began with Guru Nanak (1469-1539), a member of a trading caste in Punjab who seems to have been employed for some time as a government servant, was married and had two sons, and at age forty-five became a religious teacher. At the heart of his message was a philosophy of universal love, devotion to God, and the equality of all men and women before God. He set up congregations of believers who ate together in free communal kitchens in an overt attempt to break down caste boundaries based on food prohibitions. As a poet, musician, and enlightened master, Nanak's reputation spread, and by the time he died he had founded a new religion of "disciples" (shiksha or sikh) that followed his example.
Nanak's son, Baba Sri Chand, founded the Udasi sect of celibate ascetics, which continued in the 1990s. However, Nanak chose as his successor not his son but Angad (1504-52), his chief disciple, to carry on the work as the second guru. Thus began a lineage of teachers that lasted until 1708 and amounted to ten gurus in the Sikh tradition, each of whom is viewed as an enlightened master who propounded directly the word of God. The third guru, Amar Das (1479-1574), established missionary centers to spread the message and was so well respected that the Mughal emperor Akbar visited him (see The Mughals, ch. 1). Amar Das appointed his son-in-law Ram Das (1534-81) to succeed him, establishing a hereditary succession for the position of guru. He also built a tank for water at Amritsar in Punjab, which, after his death, became the holiest center of Sikhism.
By the late sixteenth century, the influence of the Sikh religion on Punjabi society was coming to the notice of political authorities. The fifth guru, Arjun Das (1563-1606), was executed in Lahore by the Mughal emperor Jahangir (r. 1605-27) for alleged complicity in a rebellion. In response, the next guru, Hargobind (d. 1644), militarized and politicized his position and fought three battles with Mughal forces. Hargobind established a militant tradition of resistance to persecution by the central government in Delhi that remains an important motif in Sikh consciousness. Hargobind also established at Amritsar, in front of the Golden Temple, the central shrine devoted to Sikhism, the Throne of the Eternal God (Akal Takht) from which the guru dispensed justice and administered the secular affairs of the community, clearly establishing the tradition of a religious state that remains a major issue. The ninth guru, Tegh Bahadur (1621-75), because he refused Mughal emperor Aurangzeb's order to convert to Islam, was brought to Delhi and beheaded on a site that later became an important gurdwara (abode of the guru, a Sikh temple) on Chandni Chauk, one of the old city's main thoroughfares.
These events led the tenth guru, Gobind Singh (1666-1708), to transform the Sikhs into a militant brotherhood dedicated to defense of their faith at all times. He instituted a baptism ceremony involving the immersion of a sword in sugared water that initiates Sikhs into the Khalsa (khalsa , from the Persian term for "the king's own," often taken to mean army of the pure) of dedicated devotion. The outward signs of this new order were the "Five Ks" to be observed at all times: uncut hair (kesh ), a long knife (kirpan ), a comb (kangha ), a steel bangle (kara ), and a special kind of breeches not reaching below the knee (kachha ). Male Sikhs took on the surname Singh (meaning lion), and women took the surname Kaur (princess). All made vows to purify their personal behavior by avoiding intoxicants, including alcohol and tobacco. In modern India, male Sikhs who have dedicated themselves to the Khalsa do not cut their beards and keep their long hair tied up under turbans, preserving a distinctive personal appearance recognized throughout the world.
Much of Guru Gobind Singh's later life was spent on the move, in guerrilla campaigns against the Mughal Empire, which was entering the last days of its effective authority under Aurangzeb (1658-1707). After Gobind Singh's death, the line of gurus ended, and their message continued through the Adi Granth (Original Book), which dates from 1604 and later became known as the Guru Granth Sahib (Holy Book of the Gurus). The Guru Granth Sahib is revered as a continuation of the line of gurus and as the living word of God by all Sikhs and stands at the heart of all ceremonies.
Most of the Sikh gurus were excellent musicians, who composed songs that conveyed their message to the masses in the saints' own language, which combined variants of Punjabi with Hindi and Braj and also contained Arabic and Persian vocabulary. Written in Gurmukhi script, these songs are one of the main sources of early Punjabi language and literature. There are 5,894 hymns in all, arranged according to the musical measure in which they are sung. An interesting feature of this literature is that 937 songs and poems are by well-known bhakti saints who were not members of the lineage of Sikh gurus, including the North Indian saint Kabir and five Muslim devotees. In the Guru Granth Sahib , God is called by all the Hindu names and by Allah as well. From its beginnings, then, Sikhism was an inclusive faith that attempted to encompass and enrich other Indian religious traditions.
The belief system propounded by the gurus has its origins in the philosophy and devotions of Hinduism and Islam, but the formulation of Sikhism is unique. God is the creator of the universe and is without qualities or differentiation in himself. The universe (samsar ) is not sinful in its origin but is covered with impurities; it is not suffering, but a transitory opportunity for the soul to recognize its true nature and break the cycle of rebirth. The unregenerate person is dominated by self-interest and remains immersed in illusion (maya ), leading to bad karma. Meanwhile, God desires that his creatures escape and achieve enlightenment (nirvana) by recognizing his order in the universe. He does this by manifesting his grace as a holy word, attainable through recognition and recitation of God's holy name (nam ). The role of the guru, who is the manifestation of God in the world, is to teach the means for prayer through the Guru Granth Sahib and the community of believers. The guru in this system, and by extension the Guru Granth Sahib, are coexistent with the divine and play a decisive role in saving the world.
Where the Guru Granth Sahib is present, that place becomes a gurdwara . Many Sikh homes contain separate rooms or designated areas where a copy of the book stands as the center of devotional ceremonies. Throughout Punjab, or anywhere there is a substantial body of believers, there are special shrines where the Guru Granth Sahib is displayed permanently or is installed daily in a ceremonial manner. These public gurdwaras are the centers of Sikh community life and the scene of periodic assemblies for worship. The typical assembly involves group singing from the Guru Granth Sahib , led by distinguished believers or professional singers attached to the shrine, distribution of holy food, and perhaps a sermon delivered by the custodian of the shrine.
As for domestic and life-cycle rituals, well into the twentieth century many Sikhs followed Hindu customs for birth, marriage, and death ceremonies, including readings from Hindu scriptures and the employment of Brahmans as officiants. Reform movements within the Sikh community have purged many of these customs, substituting instead readings from the Guru Granth Sahib as the focus for rituals and the employment of Sikh ritual specialists. At major public events--weddings, funerals, or opening a new business--patrons may fund a reading of the entire Guru Granth Sahib by special reciters.
Data as of September 1995
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