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4101

Religion, Faith, Spirituality / Khalsa deewan

« 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 â€œSri 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 Ã©lan-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.

4102

Religion, Faith, Spirituality / shaheed baba deep singh ji

« 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 â€œlight". 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.

4103

Religion, Faith, Spirituality / TWO RELIGIOUS OCCASIONS ON THIS DAY

« 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 â€˜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.

4104

Religion, Faith, Spirituality / India Early History and Tenets

« 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

4105

Religion, Faith, Spirituality / WHY SIKHS SHOULDN'T CELEBRATE INDIAN INDEPENDENCE

« on: August 24, 2008, 12:33:53 PM »

WHY SIKHS SHOULDN'T CELEBRATE INDIAN INDEPENDENCE

15 August marks India's Independence Day and prolongs the suffering of the Sikhs. We are clear about our nationhood, but it is denied by the Indian State and the Indian political class which are not prepared to allow us basic rights.

Sikh sacrifices for freedom

Prior to independence Sikhs were less than 1.5% of the population, but their contribution to the freedom struggle was immense. 77% of those sent to the gallows were Sikh as were 81% of those sentenced to life imprisonment. During the Quit India Movement many indiscriminate arrests were made and Sikhs contributed 70% of the total Punjabis arrested. More than 60% of the 20,000 who joined the Indian National Army were Sikhs.

100-150 million refugees resulted from partition in August 1947 with 40% of all Sikhs becoming refugees. Partition resulted in up to 2 million
people being murdered and another 10-50 million being injured.

Sikhs betrayed and promises broken

India's founding fathers gave numerous solemn promises that the Sikhs freedom and dignity would be safeguarded. Jawaharlal Nehru said that the brave Sikhs of Punjab are entitled to special consideration. I see nothing wrong in an area set up in the north of India wherein the Sikhs can also experience the glow of freedom. These promises were conveniently forgotten after independence and the Sikhs were dismissively told by the same Nehru that the circumstances had now changed

Sikhs have rejected India's Constitution

Mahatma Gandhi and Nehru gave the Sikhs assurances that after India achieves political freedom no Constitution shall be framed by the majority community unless it is freely acceptable to the Sikhs. This promise was repeated throughout the period up to independence. When the Constitution was produced in 1950 it failed to deliver any safeguards or political rights for the Sikhs as a people or nation. The Sikhs therefore refused to sign the Constitution and have never accepted it. Article 25 even denies Sikhism, the fifth largest faith in the world, separate recognition as a religion an affront that is widely seen as a deliberate act of suppression of the Sikhs.

Demands for greater autonomy were dismissed

The Indian authorities have systematically discriminated against the Sikhs since 1947 and subverted or suppressed all legitimate political demands for greater autonomy. The Anandpur Sahib Resolution of 1973 set out the basis on which the Sikhs were prepared to accept a political union within India, as a federal state. This demand for internal self-determination was pursued through decades of peaceful protest and attempts at negotiation with the central government. The demands were never seriously considered and given the history of the conflict between the Sikhs and India since 1984, this would now be too little too late.

Gross violation of Sikh human rights

In the last 30 years the Indian authorities have unleashed a rein of terror through gross violation of human rights of Sikhs in an attempt to extinguish the calls for freedom and Sikh independence. In June 1984 the Indian army attacked the Golden Temple Complex and 125 other Sikh Gurdwaras in Punjab and massacred tens of thousands of innocent Sikh pilgrims. This laid the foundation stone for an independent sovereign Sikh State, Khalistan.

In November 1984 tens of thousands of innocent Sikhs were massacred in Delhi and over 130 other cities throughout India by well-orchestrated mobs under the direct supervision of senior Indian politicians and officials.

Over 250,000 Sikhs have been murdered and disappeared since 1984. Many Sikh political prisoners still languish in Indian jails without charge or trial and others have been falsely charged and sentenced to death by hanging. Illegal detention and torture of Sikhs is common place and well documented by independent human rights organisations.

Sikh nationhood and independence

Sikhs first secured political power in the form of an independent state in 1710, after suffering centuries of foreign invasions and alien domination. The larger sovereign Sikh state was established in 1799 and was recognised by all the world powers. The Sikhs, after the two Anglo-Sikh wars, lost their kingdom and the Punjab came under British rule in 1849. However, in giving up power Sikhs were party to several Treaties with the British.

Gurjeet Singh
Sikh Federation (UK)

4106

Religion, Faith, Spirituality / The History Of Sikhs In China

« on: August 24, 2008, 12:30:39 PM »

The History Of Sikhs In China

It is on record Sikhs soldiers were used to fight in some of these opium wars with the Chinese by the British towards the last end of the opium wars in 1848 circa.But by 1851 another rebellion called the Taiping rebellion stated against the British and other europeans, and to quell this the british brought in The Ludhiana Regiment.There is a picture of the Sikhs from the Ludhiana taken around1860 in China on record.

The Sikhs standing tall and being tough and burly had a good effect upon the usually sly and naughty prankish gangsterish section of chinese population, who created a nuisance generally. The British began to recruit more Sikhs to police the international settlement at Shanghai . This was often called The Shanghai International Police. The force, initially composed of Europeans, mainly Britons, and after 1864 including Chinese, was over the next 90 years expanded to include a Sikh Branch (established 1884), from officers who retired or left from Sikh military detachments in China. This force reached about 800 men, almost all Sikhs. The Sikhs were very effective in keeping the generally lawless elements of the population, under effective control. The Chinese had no respect neither the etiquette to understand the rules and regulations of the administration, and would spit and urinate anywhere. The rickshaw riders would ride like wild mad riders and often cause unnecessary traffic chaos. Often a Sikh policeman would catch hold of two of unruly riders and lift them up to bang their heads together , that was enough to put fear into chinese. when gangs of unruly Chinese gathered to create a nuisance with gambling or loud arguments , the appearance of a single majestic looking Sikh in their red turbans, was enough to send the mobs fleeing. It was apparent the British had given their Sikh police a free hand in dealing with Chinese, and the Sikhs did not take this lightly. The police had no sympathy for the unruly elements of the Chinese, who were seen as nothing more than opium smoking lay abouts involved in mostly gambling or opium gang activities.

More Sikhs armed with heavy sticks were employed as riot police in the rough-and-tumble streets of Shanghai.[1930] The British police instructor, William Ewart Fairbairn, a pioneer in close-quarters battle and riot police tactics, found the Sikhs to be very effective at quelling disturbances due to their gatka-deriven skills.

The Chinese referred to Sikhs as Hong Tou A-San â€” a reference to their red turbans (Hong means red in Mandarin while Tou refers to the head),

An excerpt from Sin City, by Ralph Shaw, a British journalist in Shanghai from 1937 to 1949, reflects full of racial slurs, as was typical of the colonial racist administration which in these times are unacceptable;- "The Sikhs had a large community in Shanghai. Most of them were in the police. Others were watchmen. They were British subjects because India was part of the Empire. The ex-soldiers amongst them had been recruited for police service, on traffic duties, in the riot squad or the mounted section, and on retirement from the force they found their services in demand as bank guards, security men on the wharves, at the city's warehouses and the big business hongs or as commissionaires at hotels, restaurants and night-clubs. The Sikhs loved money. They lent it but at such exorbitant rates of interest that their debtors, who were plentiful, were likely to remain insolvent for the remainder of their natural lives. Every other Sikh had a sideline - money-lending. This produced many appearances in court as plaintiffs against Empire citizens who had defaulted on promissory notes.

Judge Grant-Jones administered the law in conformity with the strict principles of British justice. Nevertheless he never missed an opportunity to express astonishment - and stern condemnation - of some rates of interest levied by the Sikhs or to question their veracity under oath.

On one occasion a big, bearded Sikh moneylender was addressed by the judge:

'The extent of your extortion has only been equaled by the amount of the fabrications you have given in evidence. One day I will meet a member of your community who will tell me the truth, the whole truth and nothing but the truth, an occasion which I shall celebrate as the miraculous attainment of the impossible.'

Then the judge would look over to me - he knew me as a shorthand writer - just to make sure that I'd got down what he wanted to be printed. A slight nod from me and he would continue the hearing.

By 1890s, there is no doubt there was a thriving community of hundreds of Sikhs in Shanghai . The first Gurdwara went up in the same year. According to the records of a building in Shanghai at 326 Dong Bao Xing Road . This is the Gurdwara referred to by Dhian Chand , an Indian Hockey player who visited the gurdwara in 1932.He writes" ...The atmosphere in the city was quite tense due to the Sino-Japnese clash over Manchuria . We were told to keep within bounds and avoid any trouble spots. We visited a small Sikh temple on the outskirts of the city. It was said to be the oldest Gurdwara in Shanghai . The Gurdwara had suffered much damage in clashes between the Chinese and Japanese soldiers. As we came out of the temple, Japanese soldiers eyed us with suspicion. We had lunch on board our ship and sailed for Kobe at about 4 pm "The records of the Gurdwara at this site are still available on some Chinese sites.

On the outbreak of the Boxer Rising; in China in the summer of 1900, troops were dispatched from India to China to join the international forces engaged in relieving the legations besieged at Peking and suppressing the rebellion.

The 14th Sikhs, under Colonel Hogge, left Nowshera by train on the 7th of July for Bombay . However, Lieutenant Currie contracted cholera during a halt at Khandwa and the Regiment had to be, segregated and their departure to China was delayed. The Regiment embarked in the'S.S. Formosa' at Bombay on the 12th of August and sailed to Shanghai via Singapore and Hong Kong. The 14th Sikhs disembarked on the 6th of September and went into camp just outside the International Settlement. By this time the besieged legations at Peking had been relieved and there was very little further fighting.

The Regiment joined the 2nd Brigade, which was at that time garrisoning Shanghai . Conditions there were entirely peaceful and the Brigade remained there until April, 1901. For the British officers the seven months spent in this city were a most pleasant period. There were excellent facilities for sport and games, and hospitality abounded.

By the spring of 1901 it was decided to reduce the British forces in China and the 2nd Brigade was broken up. However, the 14th Sikhs were amongst those regiments selected to remain in China and were transferred farther north.

The Regiment left Shanghai by sea for Taku and then proceeded by train to Yangtsun, where it was responsible for protecting the Peking-Tientsin railway, which was at that time a British responsibility. The Sikhs were split up into small detachments over a large section of the railway and were employed in patrolling the railway line and occasional expeditions after bandits.

The 14th Sikhs finally left China on the 29th of July, 1902 , sailing from Taku on the Royal Indian Marine ship Clive.

It must also be remembered many Sikhs headed for Shanghai on their way to Vancouver . Many Sikhs from Shanghai joined the Koma gata maru alias Guru Nanak Jahaz as it was renamed by Baba Gurdit singh on their way to the West coast of USA and canada . There was permanently a very large Sikh community in Shanghai .

In these time there is already an appearance of Sikhs being noticed in China especially at major Hotels in Peking and Shanghai and Wenzhou , where they serve as door men, and concierge handlers and are asked to wear their turbans to give the authentics of the 1930s era. One such Sikh working in Peking says "Sometimes when really old, over 70-years-old, Chinese walk by, they are very happy and tell me that they remember seeing Sikhs like me on the streets in their youth"

The Sikh troops played a major role in lifting the seize of shanghai and Peking at the turn of century. By 1930s there were said to be two more Gurdwaras in Shanghai . More Gurdwaras sprang up-one in Canton and one other places. Many of the Sikhs married local Chinese women and settled peacefully there. With the communist arriving many families left China by way of Singapore and Penang . Many of them would alight at Singapore and Penang to refresh. It is on record that dozens of Guru Granth saroops were carried by these families back from China . But a substantial number of Sikhs who were Chinese state citizens stayed back and appeared to have lived peacefully until 1963.

May I also mention a Sikh from Ipoh/taiping went to china and joined the kuomintang army to fight the communists and was promoted to the rank of a colonel by Chaing kai Shek.he spoke Chinese very fluently and on return married a Chinese lady.[I need to check his name, from somewhere in my notes]

By 1963, there were still about 1200 Sikh families living in China. However in the decades that followed the founding of the People's Republic of China , the country's Sikh population virtually disappeared slowly . As Hindi-Chini Bhai Bhai transmuted into Hindi-Chini Bye-Bye, the mutual animosity that followed the Sino-Indian border war led to Indian faces in Chinese cities becoming notable only for their absence.

But the Sino-Indian war and later the red revolution made it impossible for Indians to stay on in China . The Gurdwaras in Canton and the other cities were shut down, followed by the Shanghai . Another stream of Sikhs was seen leaving to Hong Kong and Manila , and some on their way to India via Malaysia and Singapore .

It was in late 1963, the Straits Times carried an article about the last batch of Sikhs, about 260, many with Chinese wives left Shanghai back to India , via Hong Kong by air. It was reported they carried the last of Saroop of Guru Granth sahib along with them shutting the last Sikh Gurdwara , in Shanghai .

For many years I have been trying to trace the location of these Gurdwaras in china with out success. I was offered a fully paid trip to go to China in 2003 by one Sikh to research this, but I could not do that on some one else's expense .I refused I hope to be able to go in about two years time as I plan to take early retirement.

It was only not too long ago, I came across a more definite address for one of the Gurdwaras in Shanghai as at Dong bao Xing Road.I also have a picture of the Sikh Gurdwara that was set up in the International settlement. It is quite majestic building with many Sikhs gathered outside. However, I am not able to establish its address. I have also obtained another picture which I am told is a Sikh Gurdwara in Shanghai , but I am not quite sure about that claim. It is in color, I was told it no longer is a Gurdwara and appears to be in the middle of a built up city center. I have forwarded a copy of that Gurdwara in the international settlement to veer Jespal singh, california , who had asked me to write some back ground history on Sikhs in China .

Indo China

There is also on record a Gurdwara sahib which existed in Hanoi in the fifties. What happened to that is unknown. Although Sikh troops were stationed in Vietnam , there are no records of any Gurdwaras apart from Hanoi , in Indo china.

However having said the above, there have been some recent Sikhs and families living in Siem Reap and PnomPenh doing business in Cambodia , and Vientiane . Many of them are from Thailand originally. I have met a few from India in Vientiane . I have met these Sikhs during one of my four wheel drive holidays from Malaysia through Thailand to laos and cambodia in 2001.I have not come across any Gurdwaras in laos and cambodia or Vietnam .

By 1936, the last year of near-normal peacetime policing, the force totaled 4,739 men with 3,466 in the Chinese Branch, 457 in the Foreign Branch (mostly British), Sikh Branch: 558 men, Japanese Branch: 258 men.

Gurcharan Singh Kulim
London