Sikh Philosophy Network

Do you feel compassion towards criminals?

Navdeep88 — Fri, 12 Mar 2010 19:41:09 GMT

Granted that God is everywhere and in everyone... How do you take that into worldly affairs? On what level should one feel compassion towards violent criminals? murderers? pedophiles?

Prime Minister Manmohan Singh to get World Statesman award

Soul_jyot — Fri, 12 Mar 2010 17:59:16 GMT

Lalit K Jha, Press Trust Of India

Washington, March 12, 2010

Prime Minister Manmohan Singh
to get World Statesman award

The Appeal of Conscience Foundation on Friday announced to felicitate Prime Minister Manmohan Singh with its prestigious World Statesman Award for the year 2010.

The award would be presented to the Prime Minister in September, said John Negroponte, the former Deputy Secretary of State, at a reception hosted at the residence of Indian Ambassador to the US Meera Shankar in Washington yesterday.

Shankar said the Prime Minister has graciously accepted the award.

Among the past recipients of this prestigious award include British Prime Minister Gordon Brown (2009), French President Nicolas Sarkozy (2008), German Chancellor Angela Merkel (2007) and Brazilian President Luiz Inacio Lula da Silva (2006).

Rabbi Arthur Schneier founded the Appeal of Conscience Foundation in 1965. It has worked on behalf of religious freedom and human rights throughout the world.

This interfaith coalition of business, religious and foreign policy leaders promotes peace, tolerance and ethnic conflict resolution.

It also provides a voice of conscience to protect minorities at a time of increasing ethnic conflict in many regions of the world.

http://www.hindustantimes.com/StoryPage/Print/518124.aspx
� Copyright 2009 Hindustan Times

FYI- for what it is worth !

Soul_jyot — Fri, 12 Mar 2010 16:38:05 GMT

FYI - FOR WHAT IT IS WORTH ! :

Source: http://www.facebook.com/home.php?#!/photo.php?pid=242146&id=100000210063155

Anybody having problems in reading the above copy please read this typed copy ....

SHIROMANI AKALI DAL SRI AMRITSAR
April 25 1984
Mr. R.K.Dhawan
1 Safdarjang Road
New Delhi

Respected Mr. Dhawan Sahib,
As you know that Sardar Gurcharan Singh�s life is in great danger, as I am writing you this letter Sant Jarnail Singh is not going to give up and now I strongly feel that we have to do what we planned earlier and Sardar Parkash Singh Badal has already explained it to you in detail. Most of Bhindranwale men will run away when they see the army and most probably he will too.

Major General Jaswant Singh Bhullar and Professor Manjit Singh Sidhu have agreed to go toAmerica. Full instructions have been given to them and they will meet you before they leave for America. Financial arrangements have been made. Sardar Didar Singh Bains of America and Dr. Jagjit Singh Chohan will work with them. They have been told to stop Sikhs living abroad before they organise and start supporting Sant Jarnail Singh. Please let your people know to support these men with all assistance in every form.

We will soon provide you the names of those Sikhs who live abroad and supporting Sant Jarnail Singh. I am sure that our plan will work and this ordeal will be over in no time.

Yours Very Sincerely
Sant Harchand Singh Longowal (Dictator Morcha)

49 lakh cases of income tax refunds are pending with the revenue department

rajneesh madhok — Fri, 12 Mar 2010 16:13:25 GMT

49 lakh cases of income tax refunds are pending with the revenue department

http://www.taxguru.in/income-tax/49-lakh-cases-of-income-tax-refunds-are-pending-with-the-revenue-department.html

The government today said around 49 lakh cases of income tax refunds are pending with the revenue department. �Total number of pending refund returns (up to January 2010 is 49 lakh. The statutory time limit to process the return and issue refund in financial year 2009-10 is March, 31, 2011,� minister of state for finance SS Palanimanickam informed the Rajya Sabha in a written reply.
Normally after receipt of returns, processing of returns and issuance of refund is completed in due course, he said, addding however, difficulties are encountered in some cases due to various reasons like wrong PAN, illegible recording of address, incorrect particulars about bank account etc.
Pointing out that processing of refund is a continuous process, he said, the returns received during 2008-09 would be processed by March 31, 2010.

Rajneesh madhok

Watch Grand Finale of Bhalo Bhalo Re Keertaneeya on Saturday 13, March, 2010

gurbanitvonline — Fri, 12 Mar 2010 06:53:39 GMT

Watch Grand Finale of Bhalo Bhalo Re Keertaneeya on Saturday 13, March, 2010, 8pm onwards Indian Standard Time only on Chardikla TimeTv.

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For Mac Users Or To Watch It on Windows media Player Visit
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on Internet all around the globe on http://www.timetvindia.com and http://www.timetv.in

Sabd and The Gurmukh

dalvinder singh grewal — Fri, 12 Mar 2010 03:05:42 GMT

Sabd and The Gurmukh

Gurmukh consists of two words gur+mukh meaning guide+face. �Gur� is for guru meaning guide and �mukh� means face. Literally it means whose face is towards the guru; though it connotes �the one who follows guru�s teaching.� It also depicts �a good person�; �a religious person�, �a saintly person� or �God�s chosen one�. Sabd and Gurmukh have a binding relationship. Bhai Kahn Singh Nabha in Mahankosh defines it as satiguru da mukh, guru da chihra.1

In Guru Granth Sahib, Gurmukh is employed in several distinct shades of signification for instance; the Primordial Guru (God) who created all forms. He, who strings them into one thread2. Gurmukh is also the one who instills the awe of Fearless One and through the word shapes the misshapen minds.3 In Maru Solhe, Guru Amar Das describes Gurmukh as the mystic sound (Naad), spiritual knowledge (Ved) and the contemplation thereof.4 At some places in Sri Guru Granth Sahib the gurmukh is used in its literal sense of the face of the Guru. The person, who is facing the Guru; never turns his face from the Guru.

However, the principal sense in which the word gurmukh is most frequently occurs in Sri Guru Granth Sahib is that of the God inspired or theo-centric man-one who follows the way of life prescribed by the guru and acts on his percepts.5 The meaning of the word is explained by a Guru and rightly understood by a Gurmukh only. To understand the revelations, there is requirement of True Guru. Through the Guru's Teachings, the heart is illuminated.

In another sense Gurmukh is the god conscious or the god inspired man who imbued with the word, is crowned with the glory at the Lord�s portal.6 Varyingly, it is signified �by the Guru�s word�. We thus see the binding relationship between Sabd and Gurmukh� in this context. The meaning of the word is explained by a Guru and rightly understood by a Gurmukh only. To understand the revelations, there is requirement of True Guru. Through the true Guru's Teachings, the heart is illuminated. Through the Word of the Guru's Sabd, the Creator Lord can be recognized within one�s self.7,8

The sabd acts as the Guru and not the body of a being, hence the Gurmukh is concerned with the word and not with the Guru�s body alone. The Guru�s ward must consider Sabd as the Guru and tune his mind to the music of the sabd as a follower.9

Only the person who has Guru can understand the depths of Gurbani. The Gurmukh is the one who concentrates on Guru�s word and acts upon it. Through ceaseless search the Gurmukh finds that the Bani of the True Word is Wonderful. Chanting Wonderful God�s praise, the tongue is adorned with the Sabd hence the Sabd is continuously and repeatedly chanted and thereby enshrined in a being�s heart.10 Through the word the Gurmukh is attached to Truth and by God�s Grace he meets the God.11

Guru Nanak says: The Gurumukh who is himself emancipated, is met by the merciful Writ of the Lord. The Gurmukh remains lovingly attuned to the True Sabd. Bestowing His Glance of Grace, The God unites the Gurmukh with Himself.12 The Gurmukh is thus liberated, as he is permanently linked to the God. He then becomes the spiritual teacher, and the preacher. He is blessed even when he is householder or a renunciator. He knows the Lord's Value. By remembering Him the Gurmukh is relieved of the bondage of egotism is bondage; and escapes from the cycle of transmigrations.13

The Gurmukh is united in God's Union; as he realizes the Sabd.14 Thus the Gurmukh is ultimate winner of assimilation with God. He never loses in the Court of the Lord.15

The Gurmukh writes and reflects on Truth, and only Truth. The True one finds the gate of salvation.16 The Word of the Gurmukh is becomes God Himself. God is hidden and the revealed in all places; Receiving Guru's Grace, this understanding is obtained. The Gurmukh praises the Naam forever and enshrines it within the mind. When the Gurmukh united with the Lord, he inspires others to get united with Him as well. Death does not touch him, and pain does not afflict him. Subduing egotism, he breaks all his bonds; as Gurmukh, he is adorned with the Sabd. One feels to sacrifice himself and his soul to the one who is adorned by the Name of the Lord.17

The Gurmukh sings, dances, and focuses his consciousness on the Lord. The Gurmukh is celebrated in life and death. His life is not wasted; as he realizes the Sabd. That is why the Gurmukh does not die; he is not consumed by death. The Gurmukh is absorbed in the True Lord. He is honored in the Court of the Lord as he eradicates selfishness and conceit from within. He saves himself, and all his family members and ancestors as well. The Gurmukh redeems their lives.18

The Gurmukh never suffers bodily pain. The Gurmukhs have the pain of egotism taken away. The minds of the Gurmukhs are immaculate and pure; no filth ever sticks to them again. The Gurmukhs merge in celestial peace. The Gurmukhs obtain the Greatness of the Naam. The Gurmukhs sing the Glorious Praises of the Lord, and obtain honor. They remain in bliss forever, day and night. The Gurmukhs practice the Word of the Sabd. The Gurmukhs are attuned to the Sabd, night and day. The Gurmukhs are known throughout the four ages.19

The Gurmukhs always sing the Glorious Praises of the Immaculate Lord. Through the Sabd, they practice devotional worship. The Gurmukhs know that the Lord alone acts, and causes others to act. In the hearts of the Gurmukhs, the Lord Himself comes to dwell. The Gurmukhs know that the Lord alone acts, and causes others to act. In the hearts of the Gurmukhs, the Lord Himself comes to dwell. Through the Naam, greatness is obtained. It is received from the Perfect Guru.20

Without the Guru, no one obtains intuitive wisdom; the Gurmukh is absorbed in intuitive peace. He, Himself bestows pain and pleasure, O Creator. The Lord reveals Himself to the Gurmukh. The Creator Himself acts, and causes others to act. Through Him, the Guru's Sabd is enshrined within the mind. The Ambrosial Word of the Guru's Bani emanates from the Sabd. The Gurmukh speaks it and hears it.21

Within the mansion is the treasure house, overflowing with jewels. The Gurmukh obtains the Infinite Naam, the Name of the Lord. The Gurmukh, the trader, always purchases the merchandise of the Naam, and always reaps profits. The Lord Himself keeps this merchandise in stock, and He Himself distributes it. Rare is that Gurmukh who trades in this.22

The Guru's Instruction is the Word, by which the wandering mind is restrained. Through the Guru's Teachings, we can endure pain and pleasure alike. To live as Gurmukh is the lifestyle by which we come to meditate on the Supreme Lord. The Gurmukh sings the Kirtan of His Praises.23

The Gurmukhs serve Him; they obtain a place in the Mansion of His Presence. The Gurmukhs enshrine the Naam within the mind. The Gurmukhs worship the Lord, and are absorbed in the Naam.24 The Gurmukh is liberated, and the Gurmukh is linked. The Gurmukh is the spiritual teacher, and the Gurmukh is the preacher.25

Blessed is the Gurmukh, the householder and the renunciate. The Gurmukh knows the Lord's Value. 26 Egotism is bondage; as Gurmukh, one is emancipated. The Gurmukh escapes the cycle of coming and going in reincarnation.27 The Gurmukh performs actions of good karma, and the Gurmukh is beyond karma. Whatever the Gurmukh does, is done in good faith. 28

The Gurmukh is happy, while the self-willed Manmukh is sad. The Gurmukh turns toward the Guru, and the self-willed Manmukh turns away from the Guru. The Gurmukh is united with the Lord, while the Manmukh is separated from Him. The Gurmukh reveals the way. 29

Baba Gurmukh Singh Grewal Lalton Khurd

dalvinder singh grewal — Fri, 12 Mar 2010 03:00:56 GMT

Baba Gurmukh Singh Grewal Lalton Khurd
Col Dr Dalvinder Singh grewal

The news of desecration of statue of Baba Gurumukh Singh Grewal at his own village at Lalton realy shook the Grewalz as disrespecting the most respected freedom Fighter of Kamagatamaru fame deserved respect of all the future generation as he was a source of inner strength and guiding light for the youth to do something for their mother land. His achievements put to shame the descretors act. He was arrested on return from Canada on board the Komagata Maru Ship and was awarded life-imprisonment and actively participated in the struggle for jail reform. He escaped from running train and became active in freedom struggle. He organized the Communist Movement in India and was the First General Secretary of the Desh Bhagat Yadgar Committee and the founders member of Desh Bhagat Yadgar Hall. The life story of Baba Gurmukh Singh of Lalton Khurd village on the outskirts of Ludhiana presents responses and reactions to life and time of an age. It starts with a venture and runs through a rare chain of adventures.

Baba Gurmukh Singh Grewal was born in 1892 in Patti Himmat village Lalton Khurd of Ludhiana District. His parents, Hushnak Singh and Nand Kaur, had two more sons elder to him, Charhat Singh and Atma Singh. The former died during the riots of 1947. The latter lived in the village, married and had only one daughter, Dalbir Kaur. This niece of the Baba, despite old age, pays respectful visit to her paternal village. Hushnak Singh had a small land holding which could not provide enough to the family to survive. As a simple village youth he set out to seek fortune in foreign lands as he joined army.

Gurmukh Singh was intelligent, gifted with self-confidence and good physique. He could easily dominate, even lead fellow students. He studied up to Matriculation at a Church Mission School of Ludhiana and was a school-mate of Kartar singh Sarabha. He liked Lal Singh of Nandpur who was then planning to go to the USA to study in Berkeley. He, later on, became the legendary specialist in horticulture and agriculture.

Events took place, mostly unforeseeable. He was all energy, a human dynamo. He was active, restless for several decades. He turned a rebel, a revolutionary. No other contemporary of his saw as many places, visited as many countries and faced as many uncertain situations as he did.

With a meagre amount he, left home in 1913 and decided to go to America. He landed in Hong Kong to proceed to Canada. He met Gurdit Singh (Komagata Maru) and joined the desperate travellers. On May 23, 1913, they were refused to land at the Vancouver port. The ship turned back to the Bay of Bengal to drop these persons at the Budge-Budge ghat instead of Calcutta docks. Gurmukh Singh and others were fired upon. He was arrested, taken to the Alipur jail. Undergoing mishaps and hard time, he kept his spirits high. He returned to Punjab.

By this time he had tasted to bitter side of racialism, colonialism etc.
He turned his anger into rebellion. Though he was placed under orders of internment, but under the influence of Kartar Singh Srabha and Rash Bihari Bose he made efforts to establish secret contacts with Indian soldiers in some of the Punjab cantonments. Kartar Singh Sarabha, Nidhan Singh Chugga, Uttam Singh Hans and Arjan Singh Jagraon planned to work to bring about a revolution for freedom. They hoped army would see their way. It was a desperate move resulting in the Lahore conspiracy case. But all plans of Gurmukh Singh and his companions failed on account of betrayal of one of their colleagues. He was arrested among the many revolutionaries after the disclosure of the plot. He was confined in the Lahore Central Jail and tried in the First Lahore Conspiracy Case along with others. On being sentenced he was sent to Kala Pani (Andaman Islands). Gurmukh Singh was arrested, tried and sent to Andamans. He saw real hell during 1917-22. Sensing trouble, he was sent to Trichy. He jumped off a running train with handcuffs near Nagpur when he was being transferred from Madras to UP in 1922. He met C. Rajagopalachari in Madras, who looked indifferent and kept silent. Not discouraged, he went to Hazur Sahib, could stay hardly for a week as he caused suspicion. Baba Nidhan Singh helped him with money and advised him to take to safety.

He returned to Punjab and stayed at Langeri village in Hoshiarpur district at the farm-house of Bhai Piara Singh. He was a pious person who visited Afghanistan to preach ideals of Sikhism. Teja Singh Swatantar, already doing this work, accepted Gurmukh Singh to join him. Master Udham Singh Kasel also joined them. Between 1922-24, Baba Gurmukh Singh stayed there. Meanwhile, Santokh Singh was busy with his Punjabi paper �Kirti� and Rattan Singh Dabba with his hand-written press-adventure. They had returned from Russia after getting training in spreading socialism. Gurmukh Singh was much impressed. He, too, wanted to leave for Russia, which he did. He had Baba Prithvi Singh (Lalru) with him. Gurmukh Singh was dare devil; Prithvi Singh cautious and cool. He moved around in Soviet Russia, met many revolutionaries, attended camps, etc. On an impulse he left for America. It is surprising to learn how could a youth without much material means and devoid of professional training, could muster such courage!

In California he made contacts, reviewed the post-Ghadar situation, raised funds, reorganised the broken chain and enthused patriots. The farm of Kishan Singh of Gahaur was central place. Hazara Singh Janetpura, Puran Singh, Niranjan Singh Pandori, Surat Singh Chetanpur, Hazara Singh Hamdam were of real help to him. The years from 1929 to 35 were most turbulent for this Ghadri Baba. He was arrested by the Federal government, patriotic activists got him released on bail.

Later, he left for Europe. Moving through half of Europe, he reached Kenya on a fake passport. He came to India via West Asia. He watched the Karachi session of the AICC, met leaders and was disappointed with the poor pace of movement. He returned disappointed, but was not disheartened. He liked an anti-British Afghan King Oman Ullah, who was replaced by Nadir Khan. Nadir Khan got Baba arrested. Through common friends, his flight to Russia materialised. He visited several East-European countries and Soviet Republics. He met Oman Ullah at Rome. Ultimately finding favourable avenues, he staged a come back to Lahore by long sea and land routes. Here he worked incognito for Lal Dhandora. Living as rebel he was playing with fire. He was arrested, tried and sentenced to jail. He remained in confinement on the Andman Islands till 1945. After that he was transferred to the Punjab and kept in the Multan jail. From there he was released in 1947 on the country's attainment of freedom.

He remained underground from 1948 to 1952 but turned bitter. He activated the Kisan Sabha. He finally took to raising a memorial at Jalandhar: Desh Bhagat Yadgaar. He worked and died to realise this sentimental dream.

He passed away on March 13, 1977, and was duly cremated at his ancestral village, Lalton Khurd. He ranks among the pioneers of freedom movement.

References:

1. Azadi Sangram De Suhi Latt Yadgar Committee 2001.

2. Cheema M. S., http://www.tribuneindia.com/20010911/ldh1.htm#13

Baba Hari Singh Usman

dalvinder singh grewal — Fri, 12 Mar 2010 02:57:27 GMT

He was born in 1880 at Baddowal, District Ludhiana. He served the British Indian Army for a short spell. AT the age of 27 he went to U.S.A. found the Indians were given a shabby treatment. He joined Ghadar movement which was launched by Lala Hardyal, Baba Sohan Singh and other revolutionaries. In 1914 the Ghadar Party planned an armed uprising in India . Baba Hari Singh was entrusted with the delicate and dangerous task of accompanying the ship from US laden with arms and ammunition, procured with German assistance, to centers of rebellion of India.

The British intelligence came to know of it and the ill fated cargo was consigned to the sea and he had to take refuge in Indonesia . He then acquired the name and passport of Usman Khan. He even embraced the religion of Islam for the sake of his country's freedom. Orders to shoot him at sight were issued in India by the British. With the help of German Consul to Indonesia he got jobs in tea, rubber and coffee plantations. And he made substantial fortune.

When the Second World War broke he readily offered his services to the Japanese who were then giving tough time to the British. In liaison with their secret service, he started working among the Indian forces in South East Asia to arouse their patriotic feelings against British imperialism. He played a significant role in the foundation of the Indian Independence League and the India National Army and was the Secretary of the Overseas Recruiting Department in the League Headquarters. This brought him to close contact with Netaji Subash Chandra Bose. Here on the South Eastern Front his eldest son Hira Singh Handry who was born and brought up in Indonesia , laid down his life fighting for the freedom.

When the war ended he went back to Indonesia and helped the Indonesians in their freedom struggle. He was put behind the bars. He escaped death sentence. Then with the help of some Indian merchant friends in Jakarta , he secured his release from prison, and in October, 1948, set foot on the soil of free India , after an absence of 41 years, to spend the rest of his days in his ancestral village, Baddowal. He died on 15 th August, 1969 .

Is there a god?

Atheist — Fri, 12 Mar 2010 01:56:55 GMT

Dear Sikhs,

I would like to know why you believe in god. I am intrigued - is it a personal experience? If so, what was it? Please elaborate on why you believe in god, thank you.

Who is closest to God?

divine outpouring — Fri, 12 Mar 2010 01:02:29 GMT

hi everyone, i have a question which i hope you'll find interesting. before i pose it, i would like to say a couple of things.

i have been on these forums before under different names. i was on here once as 'a muslim' and later as something else (can't remember the name i used then). as 'a muslim' i felt a great warmth from the spn community and a real effort to answer my queries for the sake of greater understanding. as the other name i was accused of being someone else (as i used someone elses computer, who also happened to be a member) who took an approach to questioning which the community didn't respond to as well. i was kicked off the forums even though i personally did not cause offence, and now i am back as i have more questions which i hope you will answer in the same spirit as you answered 'a muslim'. i wanted to clear that up in case the moderators thought i was an ill doer whose only purpose was to come here and cause chaos.

i really wish we can put all of that behind us as it affected my path to understanding sikhism. True, i am a muslim, and true, i haven't seen anything in sikhism that would make me want to convert; but true, if i perceived it as the best way to God i would convert, and true, even if i didn't, i have grown up alongside sikhs and feel a strong desire to learn their religion for the sake of increasing my understanding of that which they hold most dear. understandably, my sikh friends do not have amongst them the knowledge of religion which this community affords, so i consider it beneficial for me to be here.

with that cleared, i would like to ask:

Who do sikhs believe is the one whom God loves the most, or the one who God has favoured the most, or the one who best followed God's commands, or the one who was in closest union with God?

and

what criteria do sikhs use to determine the answer to the aforementioned question?

the same question applies if sikhs believe more than one person to be closest to God.

as a side note, i think this forum is really well structured. whoever made it has done it well! apologies if my questions could have been in a more appropriate section

looking forward to reading your replies!
thanks :happy:

How Do I Convert to Sikhism?

Guest — Thu, 11 Mar 2010 21:20:45 GMT

I started learning of Sikhism about a year ago. I just recently left Islam and started learning more about Sikhsim. the more I learned the more I fell in love with it. it's a beautiful religion. I want to be Sikh now, but how do I convert? I would go to a temple but the closest one to my home is very far away, and I don't want to ask anyone to take me because I want to keep it to myself for a while.

Is there a way I can convert without having to go to a temple?

The Festival of Hola Mahalla

Aman Singh — Thu, 11 Mar 2010 20:04:26 GMT

The Festival of Hola Mahalla

Based on an article by M S. Ahluwalia

An enlightened person has no identification. Their values are universal and in tune with the timeless state of existence. This timeless state of existence can be given any name like Akal Purukh, God, Raam, Rahim, Hari, Parmaatma etc. But these names point to the same ultimate truth. It is useless to worship any name unless it becomes your own experience.

In our own times, developing countries like India have brought tourism into the forefront, owing to the twin advantages of employment generation and capacity to earn foreign exchange. Recent studies, however, have also pointed out the negative effects such as the cultural erosion (of ones own identity), materialism, increase in crime, social conflicts, overcrowding (of the tourists?) and environmental deterioration, which have not only proved counter productive in some cases but have also led to strong opposition, especially in the case of the sexual based-tourism as has developed in Tailand and other under-developed countries, including even India (which involves profit seeking adults enslaving the young and innocent children of many 'third world countries". The only remedial measures to this is the strict adherence to the development of community/religious tourism and its allied branches.

In this brief paper an attempt is made to study the prospects and impact of community/religious tourism and its potential to develop and prosper. The case study is related to the Sikh community's celebrations of Hola Mahalla at Anandpur Sahib (the birth-place of the Khalsa in 1699) in Punjab, an event that coincides with the Indian festival of Holi celebrated all over North India. This study concludes that community oriented tourism, such as ones similar to Hola Mahalla, can bring economic benefits while promoting partnership with others even as we protect the unique Sikh cultural heritage. The paper briefly discusses the history of Hola Mahalla festival, which has been declared a State festival by the Government of Punjab. It also analyses the importance of community tourism and its impact on economic and socio-cultural environment vis-a vis the host community and tourism development.

Details
Hola Mahalla or simply Hola is a Sikh festival, which takes place on the first of the lunar month of Chet, which usually falls in March. This follows the Hindu festival of Holi; Hola is the masculine form of the feminine noun Holi. Mahalia, derived from the Arabic root hal (alighting, descending), is a Punjabi word that implies an organized procession in the form of an army column accompanied by war drums and standard-bearers, and proceeding to a given location or moving in state from one Gurdwara to another.

This custom originated in the time of Guru Gobind Singh (1666-1708) who held the first march at Anandpur on Chet vadi 1, 1757 Bk (22nd February, 1701). Unlike Holi, when people playfully sprinkle colored powders, dry or mixed in water, on each other the Guru made Hola Mahalla an occasion for the Sikhs to demonstrate their martial skills in simulated battles. This was probably done forestalling a grimmer struggle against the imperial power following the battle of Ninnohgarh in 1700. Holla Mahalla became an annual event held in an open ground near Holgarh, a Fort across the rivulet Charan Ganga, northwest of Anandpur sahib.

The popularity of this festival may be judged from the fact that out of five Sikh public holidays requested by the Khalsa Diwan, of Lahore in 1889, the Government approved only two - Holla Mahalla and the birth anniversary of Guru Nanak. Hola Mahalla is presently the biggest festival at Anandpur. It will be appropriate here to discuss briefly the town and the participants of this festival.

Anandpur

Anandpur (lit. City of Bliss) is situated on one of the lower spurs of the Shiwalik Hills in Ropar District of Punjab and is well connected with the rest of the country both by road and rail. It lies 31 Kms north of Rupnagar (Ropar) and 29 Kms south of Nangal Township. Being one of the supremely important pilgrimage centers of the Sikhs it has been reverently called Anandpur Sahib. It was here at Anandpur that on Baisakhi of 1699, Guru Gobind Singh gave birth to the Khalsa and baptised the the original Panj Piare and inaugurated the order of Saint-Soldiers (holy warriors) who pledged their dedication to defend, not only Sikhs, but thir fellow countyymen and their religious rights as well, in the tradition of one of India's greatest Martyrs Guru Tegh Bahadur who gave his life in the defense of the Hinduism on behalf of the Pandits of Kashmir.

The order of the Khalsa, at the wish of Guru Gobind Singh's would henceforth be distinguished by five symbols, called the Five ks, viz. kes (uncut hair), kangha (comb), kachcha (a pair of shorts), kara (a steel bracelet) and kirpan (sword) so that they could easily be recognized by anyone under attack. Sikhs were further instructed to live to the highest ethical standards, and to be always ready to fight tyranny and injustice.
Holla Mahalla festival

Having been the abode of the last two human Gurus of the Sikhs for for more than 20 years, Anandpur Sahib was witness to many momentous events of Sikh history, including the Hola Mahalla festival, which is an annual feature. The festival has now lost much of its original military significance, but Sikhs in large numbers still assemble at Anandpur Sahib on this day and an impressive and colorful procession is taken out in which the Nihangs, in their traditional panoply, form the vanguard while parading their skill in the use of arms, horsemanship, tent-pegging, and other war-like sports.
Warlike sports of the Nihangs

Originally known as Akalis, the Nihngas or Nihang Singhs are endearingly designated as Guru's Knights or the Guru's beloved. They still carry the military ambience and heroic style that was cultivated during the lifetime of Guru Gobind Singh. Nihangs constitute a distinctive order among the Sikhs and are readily recognized by their dark blue loose apparel and their ample, peaked turbans festooned with quoits, insignia of the Khalsa and rosaries, all made of steel. They are always armed, and are usually seen mounted heavily laden with weapons such as swords, daggers, spears, rifles, shotguns, and pistols.

The word Nihang can be traced back to Persian nihang (alligator, sword) or to Sanskrit nishanka (fearless, carefree). In the former sense, it seems to refer to the reckless courage members of this order displayed in battle. In Guru Gobind Singh's writing, Var Sri Bhagauti Ji 47, it is used for swordsmen warriors of the vanguard. Whatever may be the origin the word Nihang, it signifies the characteristic qualities of the clan- their freedom from fear of danger or death, readiness for action and non-attachment to worldly possessions. During the eighteenth century, one of the confederate armies of the Dal Khalsa, constituted of the Nishanvalia misl chief, Naina Singh, whose style of tightly tied tall turban with a dumala gained currency and those who adopted the style were called Akali Nihangs.

The self-discipline and privilege they gained of convening at Akal Takht general assemblies of the Khalsa, brought the Nihangs into importance far out of proportion to their numbers or political authority. In the time of Maharaja Ranjit Singh (1780-1839), the Akali Nihangs maintained their independent existence. Their leader Phoola Singh Nihang, then custodian of the Akal Takht, was the voice of the religious and the moral conscience of the State, and at times he even censured and chastised the sovereign himself.

The Nihangs are today divided into several groups, each with its own Chaoni (cantonment), but they are loosely organized into two Dals (forces) - Buddha Dal and the Taruna Dal. These names were initially given to the two sections into which the Khalsa army was divided in 1733. Buddha Dal has its Chaoni at Talvandi Sabo in Bhatinda District, while the main Chaoni of the Taruna Dal Nihangs is at Baba Bakala. in Amritsar District.

The week long festival of Hola Mahalla concludes at Gurdwara Holgarh Sahib (which stands on the site of Holgarh Fort), one and half Km northwest of town across the Charan Ganga rivulet. It was here that Guru Gobind Singh introduced in the spring of 1701 the celebration of Holla on the day following the Hindu festival of Holi . Unlike the playful sprinkling of colors as is done during Holi, the Guru made Holla an occasion to demonstrate skills in simulated battle, which is presently carried out by the Nihangs.

The Nihangs assemble in thousands at Anandpur Sahib in March every year to celebrate Hola Mahalla. On this occasion they hold tournaments of military skills, including mock battles. The most spectacular event at the Hola Mahalla is the magnificent procession of Nihangs on horses and elephants and on foot carrying a variety of traditional and modern weapons and demonstrating their skill in using them. The Hola Mahalla festival is unique and distinguishable from other festivals in that the Nihang have tried to preserve the traditional form and content as established during its inception, and strictly observed by the Akalis for more than three centuries.

The martial arts exhibited by the Nihangs provide a picture of their skills and traditions to the visitors as well as the tourist. Because of its great historical, socio-religious and military significance, the Hola Mahalla festival can impressively contribute to a greater awareness of Sikh heritage as well as foster sustainable development of community tourism.

Recommendations

Anandpur Sahib can be developed as a tourist destination not to please a particular community but to develop it as a center of India's rich socio-cultural heritage devoted exclusively to the appreciation of physical abilities of a martial people. It will naturally sustain national and international tourism.

A culturally conscious policy to develop Hola Mahalla as a tourist event should be formed by the State to focus on promoting cultural heritage while providing greater economic benefits to a larger section of the local population. The policy suggested can bring equitable economic benefits, increased community participation, all round development of the area and above all, the preservation of India's cultural heritage.

With thanks to: Dr. M.S. Ahluwalia who is Former Professor & Chairman, Department of History, H.P. University, Shimla (India) with over 30 years of teaching experience at the post-graduate level. Presently he is Senior Fellow at Indian Council of Historical Research, New Delhi. Dr. Ahluwalia has authored six books and currently two books are in press. He actively participates in international conferences presenting papers on varied topics including history and Sikhism.

Unemployment forces 20,000 youths from Punjab to migrate illegally every year

Soul_jyot — Thu, 11 Mar 2010 14:09:28 GMT

source: http://www.punjabnewsline.com/content/view/24099/38/

Unemployment forces 20,000 youths
from Punjab to migrate illegally every year
　

Punjab Newsline Network
Thursday, 11 March 2010
*By Kanwal Preet Kaur* Formation of independent legislation to check human smuggling recommended CHANDIGARH: According to a study by United Nations Office on Drugs and Crime (UNODC), high unemployment rate in Punjab is forcing over 20,000 youths from the state to migrate to other countries through illegal channels every year. This trend of irregular migration has not only spread to new areas of Punjab but also to neighbouring states of Haryana, Himachal Pradesh and Jammu and Kashmir, the study by KC Saha-former consultant of UNODC- that was released here on Thursday says. In study by KC Saha, Delhi has emerged as an important centre for smuggling of migrants from northern India. Unscrupulous agents were now operating from more prosperous areas of Delhi and even from five star hotels. "It is easy to operate from big city as it helps them (agents) to maintain their anonymity and carry on activities clandestinely," the report says. While UK and Belgium remain the favourite destination , the study says the irregular migrants have attempted to go to 57 countries including Germany, Austria, Spain, Belgium, France, Italy, Greece in the past. However, now countries like Africa, Kazakhstan and Uzbekistan are emerging as new transit countries for migration to Western Europe. "Earlier, Russia and Ukraine used to be transit countries but now other countries like Central Asia are replacing them to move into European countries," Saha said in 'Smuggling of Migrants from India to Europe and in particular to UK: A study on Punjab and Haryana'. Amongst its key recommendations, it sought an independent legislation to check human smuggling as police and judicial system are constrained in dealing with these cases under existing legal provisions. It has also recommended formation of specialised counter-smuggling law enforcement units at national and state level to sternly deal with illegal migration of people to other countries.

A True Tale of Hola Mohalla Sword Play

Aman Singh — Thu, 11 Mar 2010 14:07:19 GMT

A True Tale of Hola Mohalla Sword Play

Tuesday March 9, 2010

Originally titled "Foot Loose and Fancy Free," and revised by permission of Guru Khalsa, this is a true tale of Gatka sword play. It describes a type of event which may be seen during Hola Mohalla, a Sikh Festival dating back to the seventeenth century which features Gatka, the dance of the sword, and the martial history of Sikhism.

Though not careful with his feet
Oh! His sword cut true and sweet!

A very committed group of young people, led by their Gatka Master, give a performance for the thousands of Sikh devotees who come to California for the Hola Mohalla and other Nagar Keertan processions each year.

Even after four hours on the move, rain or shine, they are still jumping, whirling their chakar, and dueling with swords, enthusiastically demonstrating their developing art. From the smallest 6 year old to the tallest Master who towers well over 6 feet, they put on quite a show.

Young Singhni (Sikh girls) proudly dance the steps they've learned, turning, spinning, marching, the skirts of their chola whirling, their smiling faces glow, eyes sparkling like the glint of a twirling sword's sharpened edge.

One year they held an extra special event, witnessed by this one:

One Singhni adorned with a black dastar (turban) wound round her head, lay down on the ground. Someone placed a shield beneath her for a pillow. Behind her a young boy sat with his head bent to expose his neck. In front of her a man sat with his face to the sun, unmoving. Another, well forgive me, but I'm not a Gatka Master, sat somewhere to her side, and I don't remember EXACTLY where they put that banana!

The girl balanced a banana on her belly, aligned lengthwise with her body. A banana lay draped across the neck of the boy behind her. The man's face sported no banana on his nose. I still don't remember where they put other banana? Maybe it will come to me.

Someone led a Singh (Sikh man) to the center of the crowd craning their necks to see, and fitted a double blind fold over his eyes. He raised his hands to receive a sword from a member of the Gatka troupe. Drummers began beating rhythmically upon their Dholka (a kind of drum). Just then a semi truck at the head of the waiting procession sounded its diesel horn, "Honnnnnnnk... move along". The Gatka troupe leaders raised their hands to silence it motioning, "Please, patience, for just a few minutes." The horn sounded again, "Beeeeeeeeeeep... get going" eager to disperse the event taking place directly in front of its decorated cab. The leaders signaled the driver to be still, insisting the demonstration should be allowed.

They led the blindfolded Gatka Master through a sequence of steps, from banana on the belly, to banana on the neck, to no banana on the nose. I could see his fingers trembling as he traced the nose from one side to the other. The horn blasted just as he reached out to feel the position of the last banana. Perhaps that's why I can't remember just where that banana happened to be.

The Master began twirling his sword and waving it around. The crowd fell back alarmed that it had swung a little tooo close for comfort. The girl lying on the shield looked a little concerned, the observers laughed nervously. The Master started his dance. Ummm, his steps seemed a little loose, not tight like those in the demonstration I had witnessed at a smagham (gathering) the previous year. He bumped into the shield with his feet, kicking up dust. The girl raised her head, and then laid it back down on the shield. Continuing the dance, sword waving wildly, one of his feet hit the side of her dastar. She raised her head alarmed! The troupe leader rushed in and pushed her head flat implying, "Under no circumstances move your head again, or you might lose it!"

The Master danced, stepping back, sword flashing within an inch of the boys face. Then suddenly, "Thwack!" The banana split and fell in two pieces from the little Singh's neck, who scrambled to his feet and ran. The Master lifted the sword to his lips and like a lover kissed the blade. Then the sword flasher, dashed off again, in another footloose and fancy free maneuver. I really hate to admit it, but my mind cannot remember the exact position of that banana in question, but never mind, the sword knew and struck true. "SLICE," the halved banana fell in two, and the one relieved of the banana fell back into the crowd. The master planted another kiss on his sword.

He slowed his step inching carefully over to dancie cautiously around the nose with no banana. He halted and stood completely still. I could see him trembling. He swung his sword, twirling and flashing it so that it came precisely within an inch and a half (I am a precision Tile setting Master, I do know my fractions of the inch!) of the nose, spinning, whirling! The nose never wavered, its owner sat as though carved in stone. That one had nerve! Then the sword began to caress the nose lingering like a lover, tracing the face from nose to ear and back, first on one side and then the other. The hand holding the sword vibrated all the while, shaking from nervousness, or perhaps the energy coursing through its owner. The teasing sword outlined the curve of the nose, trailing its point over the bridge, between the eyes, and back again to the ear. The Master lifted the blade pressing it to his lips in a prayerful plea, "Kiss... I love you my faithful sword. You never let me down... Smack, smooch... my love." He swung the blade over his head.

Dancing wildly in a dervish like frenzy, sword gyrating madly, his feet felt their way to the girl lying on the shield. A sudden thrust sliced through the air down and up again as quickly! The banana bounced off of her belly, split perfectly in half. She raised her head again! (I learned years later that though she had bruised from the impact, not so much as a fiber of her apparel came to harm.) He kissed his sword giving thanks, "My beauty, my Guru, my sweet, true sword."

Off came the blindfold, the diesel started up. My bhainjee (spiritual sister) and I ran through the crowd after the sword master wanting to offer our "Fateh", and respectfully reach for the feet which had danced so carelessly, and salute the sword so true, hoping to look deep into the eyes of one the unseen sees through, and get just a glimpse of the view!

YouTube- A different form of Gatka

YouTube- A different form of Gatka

Reference: A True Tale of Hola Mohalla Sword Play

Attachments - Sikh Philosophy Network

Translators and Free will

Taranjeet singh — Thu, 11 Mar 2010 02:25:10 GMT

While following the thread on 'Free will' It was a temptation to post a line of SGGS ji that states clearly that there is free will granted to the mortals. It was against the sikhi. I was ,however, searching the line from the SGGS but could not find it in the last three days. It is today that I could locate it. The english translation is defective or weird and may change the sikh philosophy
It reads as follows;

sMjogI AwieAw ikrqu kmwieAw krxI kwr krweI ] (75-13, isrIrwgu, m� 1)
[By the good fortune of good deeds done in the past, you have come, and now you perform actions to determine your future.]

I did not have the courage to post this line as it would have gone against the spirit of sikhi.
On referring to Dr. Sahib Singh ji meaning of the line was clearer.

He has stated this

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਪਹਿਲੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਬਾਲਕ ਬੁਧਿ ਅਚੇਤੁ ॥ ਖੀਰੁ ਪੀਐ ਖੇਲਾਈਐ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਮਾਤ ਪਿਤਾ ਸੁਤ ਹੇਤੁ ॥ ਮਾਤ ਪਿਤਾ ਸੁਤ ਨੇਹੁ ਘਨੇਰਾ ਮਾਇਆ ਮੋਹੁ ਸਬਾਈ ॥ ਸੰਜੋਗੀ ਆਇਆ ਕਿਰਤੁ ਕਮਾਇਆ ਕਰਣੀ ਕਾਰ ਕਰਾਈ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਮੁਕਤਿ ਨ ਹੋਈ ਬੂਡੀ ਦੂਜੈ ਹੇਤਿ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਾਣੀ ਪਹਿਲੈ ਪਹਰੈ ਛੂਟਹਿਗਾ ਹਰਿ ਚੇਤਿ ॥੧॥

ਹਰਿ-ਨਾਮ ਦਾ ਵਣਜ ਕਰਨ ਆਏ ਹੇ ਜੀਵ-ਮਿਤ੍ਰ! (ਜ਼ਿੰਦਗੀ ਦੀ) ਰਾਤ ਦੇ ਪਹਿਲੇ ਪਹਰ ਵਿਚ (ਜੀਵ) ਬਾਲਕਾਂ ਦੀ ਅਕਲ ਵਾਲਾ (ਅੰਞਾਣ) ਹੁੰਦਾ ਹੈ। (ਨਾਮ ਸਿਮਰਨ ਵਲੋਂ) ਬੇ-ਪਰਵਾਹ ਰਹਿੰਦਾ ਹੈ। ਹੇ ਵਣਜਾਰੇ ਮਿਤ੍ਰ! (ਬਾਲ ਉਮਰੇ ਜੀਵ ਮਾਂ ਦਾ) ਦੁੱਧ ਪੀਂਦਾ ਹੈ ਤੇ ਖੇਡਾਂ ਵਿਚ ਹੀ ਪਰਚਾਈਦਾ ਹੈ, (ਉਸ ਉਮਰੇ) ਮਾਪਿਆਂ ਦਾ (ਆਪਣੇ) ਪੁੱਤਰ ਨਾਲ (ਬੜਾ) ਪਿਆਰ ਹੁੰਦਾ ਹੈ। ਮਾਂ ਪਿਉ ਦਾ ਪੁੱਤਰ ਨਾਲ ਬਹੁਤ ਪਿਆਰ ਹੁੰਦਾ ਹੈ। ਮਾਇਆ ਦਾ (ਇਹ) ਮੋਹ ਸਾਰੀ ਸ੍ਰਿਸ਼ਟੀ ਨੂੰ (ਹੀ ਵਿਆਪ ਰਿਹਾ ਹੈ)। (ਜੀਵ ਨੇ ਪਿਛਲੇ ਜਨਮਾਂ ਵਿਚ) ਕਰਮਾਂ ਦਾ ਜੋ ਸੰਗ੍ਰਹ ਕਮਾਇਆ, ਉਹਨਾਂ ਦੇ ਸੰਜੋਗ ਅਨੁਸਾਰ (ਜਗਤ ਵਿਚ) ਜਨਮਿਆ, (ਤੇ ਇਥੇ ਆ ਕੇ ਮੁੜ ਉਹਨਾਂ ਅਨੁਸਾਰ) ਕਰਣੀ ਕਰਦਾ ਹੈ ਕਾਰ ਕਮਾਂਦਾ ਹੈ। ਦੁਨੀਆ ਮਾਇਆ ਦੇ ਮੋਹ ਵਿਚ ਡੁੱਬ ਰਹੀ ਹੈ, ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਸਿਮਰਨ ਤੋਂ ਬਿਨਾ (ਇਸ ਮੋਹ ਵਿਚੋਂ) ਖ਼ਲਾਸੀ ਨਹੀਂ ਹੋ ਸਕਦੀ। ਹੇ ਨਾਨਕ! ਆਖ-ਹੇ ਜੀਵ! (ਜ਼ਿੰਦਗੀ ਦੀ ਰਾਤ ਦੇ) ਪਹਿਲੇ ਪਹਰ ਵਿਚ (ਤੂੰ ਬੇ-ਪਰਵਾਹ ਹੈਂ), ਪਰਮਾਤਮਾ ਦਾ ਸਿਮਰਨ ਕਰ (ਸਿਮਰਨ ਦੀ ਸਹਾਇਤਾ ਨਾਲ ਹੀ ਤੂੰ ਮਾਇਆ ਦੇ ਮੋਹ ਤੋਂ) ਬਚੇਂਗਾ।੧

This is posted as there would be some like me who do not refer to standard translations/Teeka and rely on Sant singh Khalsa.

It is requested that the seeker should refer to some standard Teeka before making the concepts and further one should check the meanings as well before posting.It shall avoid the discussion entering into arguments.

In nutshell this line is also suggestive of absence of free will.

Warm regards!