German World War II reenactor. Reenactress, if you will. This beauty had graced my photostream last year. When asked about the role she represents, her companions replied that she is a German camp follower. I suppose that makes her a kampf follower.

property of the Metropolitan Museum of Art, New York

 

for educational purpose only

 

please do not use without permission

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ADDA DADA's photography presents a variety of adults at different public events . These photos do NOT imply the

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"I rather see everyone walking around in the nude , than everyone walking around with guns."

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The Dragonborn Order barracks

Now she is not a perfect replica - the original was made with Kaleen race and as a follower I used the Dunmer Race. But she is as close as I can get ^^

I also used Innova's eyes from the very beginning - I hope you dont mind dear :P

I seek refuge in Allah from Satan, the outcast.

In the name of Allah, the Beneficent, the Merciful.

Allah’s peace be upon Prophet Muhammad (S.A.W), the glorious Prophet of Islam, and on his Companions and his followers.

  

TASAWWUF

"There is no doubt that Tasawwuf is an important branch of Islam. The word itself may have been derived form the Arabic word "Soof" (Wool) or from "Safa" (cleanliness), but its foundation lies in one’s personal sincerity in seeking Allah’s nearness and trying to live a life pleasing to Him. Study of the Quran, the Hadith, and the practical life of the holy Prophet Muhammad (S.A.W) and his faithful Companions provide unmistakable support to this reality." (Hazrat Moulana Allah Yar Khan (R.A)

 

SUFISM, AN ESSENTIAL PART OF ISLAM

Doubts exist not only in the minds of the Muslim faithful but also among the Ulema, notably the exoteric about Tasawwuf and its votaries. Often they lead to misunderstanding, as if Shariah and Tariqah were two separate entries, or that Tasawwuf was some obscure discipline foreign to Islam, or that it was altogether above the established laws and injunctions of our Religion. To help remove these misgivings and to reassure seekers, as well as scholars, our Sheikh Hazrat Moulana Allah Yar Khan (R.A), Sheikh Silsila Naqshbandia Awaisia, wrote Al-Jamal Wal Kamal, Aqaid-O-Kamalaat Ulmai-e-Deoband, Binat-e-Rasool (S.A.W), Daamad-e-Ali (R.A), Dalael-us-Salook, Ejaad-e-Mazhab Shia, Hayat-un-Nabi (S.A.W), Hayat Barzakhia, Ilm-o-Irfan, Niffaz-e-Shariat Aur Fiqah-e-Jaferia, Saif-e-Owaisi, Shikast-e-Ahdai Hussain and Tahkeek Halal Haram books.

 

BIOGRAPHY

Sheikh Allah Yar Khan was born in Chakrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The very year, he met Shaykh Abdul Rahim, who took him to the shrine of Shaykh Allah Deen Madni. By Divine Will his spiritual connection was right away established with the saint of the 10th century Hijra (sixteenth century) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years. In 1962 he was directed to carry out the propagation of Prophetic blessings - a noble mission that he accomplished with singular enthusiasm and devotion for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss as per his/her sincerity and capacity. Shaykh Allah Yar Khan's mission produced men and women of deep spiritual vision and distinction.

 

Although Hazrat Moulana Allah Yar Khan (R.A) have lived a major portion of his life as a scholar, with the avowed mission of illuminating the truth of Islam and the negation of fallacious sects, and this would appear quite removed from Tasawwuf, yet the only practical difference between the two, namely the use of the former as a media to expound the truth, and the latter to imbue people with positive faith. Nevertheless, people are amazed that a man, who until the other day, was known as a dialectician and a preacher of Islam, is not only talking of Mystic Path, but is also claiming spiritual bonds with the veteran Sufi Masters of the Past. This amazement is obviously out of place in the view of Quranic injunction: This is the bounty of Allah which He gives to whom He wills. (62:4)

 

THE PURIFICATION OF THE SOUL

The purification of the soul always formed part of the main mission of the Prophets; that is, the dissemination and propagation of the Devine Message. This responsibility later fell directly on the shoulders of the true Ulema in the Ummah of the last Prophet Muhammad (S.A.W), who, as his genuine successors, have continued to shed brave light in every Dark Age of materialism and sacrilege. In the present age of ruinous confusion, the importance of this responsibility has increased manifold; of the utter neglect of Islam by Muslims has not only driven them to misery, but also grievously weakened their bonds of faith in Allah and His Prophet Muhammad (S.A.W). The decay in their belief and consequent perversion in their conduct has reached a stage that any attempt to pull them out of the depth of ignominy and the heedless chaos of faithlessness, attracts grave uncertainties and apprehensions rather than a encouraging will to follow the Shariah, to purify the soul and to reform within. The Quranic Verse: Layers upon layers of darkness… (24:40) provides the nearest expression of their present state.

 

SHARIAH & SUFISM

Any action against the Sunnah (Prophet’s way of life) cannot be called Sufism. Singing and dancing, and the prostration on tombs are not part of Sufism. Nor is predicting the future and predicting the outcome of cases in the courts of law, a part of Sufism. Sufis are not required to abandon their worldly possessions or live in the wilderness far from the practical world. In fact these absurdities are just its opposites. It is an established fact that Tazkiyah (soul purification) stands for that inner purity which inspires a person’s spirit to obey the holy Prophet Muhammad (S.A.W). If a false claimant of Sufism teaches tricks and jugglery, ignoring religious obligations, he is an impostor. A true Sheikh will lead a believer to the august spiritual audience of the holy Prophet Muhammad (S.A.W). If you are fortunate enough to be blessed with the company of an accomplished spiritual guide and Sheikh of Sufism, and if you follow his instructions, you will observe a positive change in yourself, transferring you from vice to virtue.

 

ISLAM, AS A COMPLETE CODE OF LIFE

Islam, as a complete code of life or Deen, was perfected during the life of the Holy Prophet Muhammad (S.A.W). He was the sole teacher and his mosque was the core institution for the community. Although Islam in its entirety was practiced during that blessed era, the classification and compilation of its knowledge into distinct branches like ‘Tafsir’ (interpretation of the Quran), Hadith (traditions or sayings of the holy Prophet- SAWS), Fiqh (Islamic law), and Sufism (the soul purification) were undertaken subsequently. This Deen of Allah passed from the holy Prophet Muhammad (S.A.W) to his illustrious Companions in two ways: the outward and the inward. The former comprised the knowledge defined by speech and conduct, i.e., the Quran and Sunnah. The latter comprised the invisible blessings or the Prophetic lights transmitted by his blessed self. These blessings purified the hearts and instilled in them a passionate desire to follow Islam with utmost love, honesty and loyalty.

 

WHAT’S SUFISM

Sufism is the attempt to attain these Barakah (Blessings). The Companions handed down Prophet Muhammad (S.A.W) teachings as well as blessings to the Taba’een. Their strong hearts were capable of infusing these blessings into the hearts of their followers. Both aspects of Islam were similarly passed on by the Taba’een to the Taba Taba’een. The compilation of knowledge and its interpretation led to the establishment of many schools of religious thought; famous four being the Hanafi, the Hanbali, the Maliki, and the Shafa'i, all named after their founders. Similarly, in order to acquire, safeguard and distribute his blessings, an organized effort was initiated by four schools of Sufism: The Naqshbandia, the Qadria, the Chishtia, and the Suharwardia. These schools were also named after their organizers and came to be known as Sufi Orders. All these Orders intend to purify the hearts of sincere Muslims with Prophetic lights. These Sufi Orders also grew into many branches with the passage of time and are known by other names as well. The holy Quran has linked success in this life and the Hereafter with Tazkiyah (soul purification). He, who purified, is successful. (87: 14) Sufi Orders of Islam are the institutions where the basics of Tazkiyah (soul purification) and its practical application are taught. They have graded programs in which every new seeker is instructed in Zikr-e Lisani (oral Zikr) and is finally taught the Zikr-e Qalbi (Remembrance in heart).

 

ZIKR-E QALBI

However, in the Naqshbandia Order, Zikr-e Qalbi is practiced from the very beginning. Adherence to the Sunnah (Prophet’s way of life) is greatly emphasized in this Order, because the seeker achieves greater and quicker progress through its blessings. The essence of Zikr is that the Qalb should sincerely accept Islamic beliefs and gain the strength to follow the Sunnah with even greater devotion. ‘If the heart is acquainted with Allah and is engaged in His Zikr; then it is filled with Barakaat-e Nabuwwat (Prophetic blessings) which infuse their purity in the mind and body. This not only helps in controlling sensual drives but also removes traces of abhorrence, voracity, envy and insecurity from human soul. The person therefore becomes an embodiment of love, both for the Divine and the corporeal. This is the meaning of a Hadith, “There is a lump of flesh in the human body; if it goes astray the entire body is misguided, and if it is reformed the entire body is reformed. Know that this lump is the Qalb”.’

 

PAS ANFAS

Recent History Khawajah Naqshband (d. 1389 CE) organized the Naqshbandia Order at Bukhara (Central Asia). This Order has two main branches – the Mujaddidia and the Owaisiah. The former is identified with Sheikh Ahmed Sirhindi, known as Mujaddid Alif Sani (literally: reviver of the second Muslim millennium), a successor to Khawajah Baqi Billah, who introduced the Order to the Indo- Pakistan sub-continent. The Owaisiah Order employs a similar method of Zikr but acquires the Prophetic blessings in the manner of Khawajah Owais Qarni, who received this beneficence from the Holy Prophet Muhammad (S.A.W) without a formal physical meeting. The Zikr employed by the Naqshbandia is ‘Zikr-e Khafi Qalbi’ (remembrance of Allah’s Name within the heart) and the method is termed ‘Pas Anfas’, which (in Persian) means guarding every breath. The Chain of Transmission of these Barakah, of course, emanates from the holy Prophet- SAWS.

 

SPIRITUAL BAI’AT (OATH OF ALLEGIANCE

It is necessary in all Sufi Orders that the Sheikh and the seekers must be contemporaries and must physically meet each other for the transfer of these blessings. However, the Naqshbandia Owaisiah Order goes beyond this requirement and Sufis of this Order receive these Barakah regardless of physical meeting with their Sheikh or even when the Sheikh is not their contemporary. Yet, it must be underscored that physical meeting with the Sheikh of this Order still holds great importance in dissemination of these Barakah. Sheikh Sirhindi writes about the Owaisiah Order in his book ‘Tazkirah’: ‘It is the most sublime, the most exalted, and the most effective…and the highest station of all others is only its stepping stone.’ By far the greatest singular distinction of the Naqshbandia Owaisiah Order is the honor of Spiritual Bai’at (Oath of Allegiance) directly at the blessed hands of the holy Prophet Muhammad (S.A.W).

 

SHEIKH HAZRAT MOULANA ALLAH YAR KHAN (R.A)

The Reviver Sheikh Allah Yar Khan was born in Chikrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The same year, he met Sheikh ‘Abdul Rahim, who took him to the shrine of Sheikh Allah Deen Madni. By Divine Will his spiritual connection was immediately established with the saint of the 10th century Hijra (sixteenth century CE) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years, after which he was directed to undertake the propagation of Prophetic blessings - a noble mission that he accomplished with singular zeal and dedication for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss commensurate with his/her sincerity and capacity. Sheikh Allah Yar Khan’s mission produced men and women of deep spiritual vision and eminence. He authored eighteen books, the most distinguished being Dalael us-Sulook (Sufism - An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) and Israr ul- Haramain (Secrets of the two holy Mosques). He was undoubtedly one of the most distinguished Sufi saints of the Muslim Ummah and a reviver of the Naqshbandia Owaisiah Order. He passed away on 18 February 1984 in Islamabad at the age of eighty.

 

THE CHAIN OF TRANSMISSION OF NAQSHBANDIA OWAISIAH

1. Hazrat Muhammad ur-Rasool Allah (Sall Allah-o Alaihi wa Sallam), 2. Hazrat Abu Bakr Siddiq (Radhi Allah-o Unho), 3. Hazrat Imam Hassan Basri (Rahmat Ullah Alaihi), 4. Hazrat Daud Tai (Rahmat Ullah Alaihi), 5. Hazrat Junaid Baghdadi (Rahmat Ullah Alaihi), 6. Hazrat Ubaid Ullah Ahrar (Rahmat Ullah Alaihi), 7. Hazrat Abdur Rahman Jami (Rahmat Ullah Alaihi), 8. Hazrat Abu Ayub Muhammad Salih (Rahmat Ullah Alaihi), 9. Hazrat Allah Deen Madni (Rahmat Ullah Alaihi), 10. Hazrat Moulana Allah Yar Khan (Rahmat Ullah Alaihi).

 

THE SPIRIT OR RUH

The spirit or Ruh of every person is a created reflection of the Divine Attributes and it originates in Alam-e Amar (Realm of Command). Its food is the Light of Allah or the Divine Refulgence, which it acquires from the Realm of Command through the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him), whose status in the spiritual world is like that of the sun in the solar system. The Quran refers to him as the ‘bright lamp’. Indeed, he is the divinely selected channel of all Barakah. All Exalted Messengers themselves receive these Barakah from him.

 

LATAIF

The human Ruh also possesses vital organs like the physical body; through which it acquires its knowledge, food and energy. These are called Lataif (singular Latifah: subtlety). Scholars of various Sufi Orders have associated them with specific areas of the human body. The Naqshbandia Owaisiah Order identifies these Lataif as follows. First - Qalb: This spiritual faculty is located within the physical heart. Its function is Zikr. Its strength increases one’s capacity for Allah’s Zikr. Second – Ruh: The site of this Latifah, which is a distinct faculty of the human Ruh, is on the right side of the chest at the level of Qalb. Its primary function is concentration towards Allah. Third – Sirri: This is located above the Qalb and functions to make possible Kashf. Forth – Khaffi: This is located above the Ruh and functions to perceive the omnipresence of Allah. Fifth – Akhfa: This is located in the middle of chest, at the centre of the first four Lataif and makes it possible for the Ruh to perceive the closeness of Allah, Who is closer to us than our own selves. Sixth – Nafs: This Latifah is located at the forehead and functions to purify the human soul. Seventh – Sultan al-Azkar: This Latifah is located at the top centre of the head and serves to absorb the Barakah of Allah into the entire body, so that every cell resonates with Zikr.

 

FIVE EXALTED MESSENGERS OF GOD

There are Five Exalted Messengers among the many known and unknown Messengers of Allah. They are Hazrat Muhammad, Hazrat Nuh (Noah), Hazrat Ibrahim (Abraham), Hazrat Musa (Moses), and Hazrat Esa (Jesus), peace be upon them all. Hazrat Adam is the first Prophet of Allah and the father of mankind. Each Latifah is associated with a particular Prophet. The Barakah and lights from Hazrat Adam (peace be upon him), descend on the first Latifah Qalb; its lights are reflected from the first heaven and are yellowish. The second Latifah is associated with Hazrat Nuh and Hazrat Ibrahim (peace be upon them). Its lights descend from the second heaven and appear as golden red. The lights descending upon the third Latifah are from Hazrat Musa (peace be upon him) and are white. One the fourth Latifah, the lights of Hazrat Esa (peace be upon him) descend from the fourth heaven and are deep blue. The fifth Latifah receives its Barakah directly from the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him). The lights associated with this Latifah are green, descend from the fifth heaven, and overwhelm all the first four Lataif. The Lights descending upon the sixth and seventh Lataif are the Divine Lights, whose color and condition cannot be determined. These are like flashes of lightening that defy comprehension. If Allah blesses a seeker with Kashf, he can observe all of this. The vision is slightly diffused in the beginning, but gradually the clarity improves.

 

SULOOK

Stages of the Path After all seven Lataif of a seeker have been illuminated with Divine Lights through Tawajjuh of the Sheikh and his Ruh has acquired the ability to fly, the Sheikh initiates its journey on the sublime Path of Divine nearness. The Path is known as Sulook, and its stages are not hypothetical imaginations but real and actually existing stations on the spiritual Path. These are also referred to as Meditations, because a seeker mentally meditates about a station while his/her Ruh actually ascends towards it. The first three stations that form the base of whole Sulook are described as; Ahadiyyat, a station of Absolute Unity of Divinity. It is above and beyond the seven heavens. It is so vast a station that the seven heavens and all that they encompass are lost within Ahadiyyat as a ring is lost in a vast desert. Its lights are white in color. Maiyyat station denotes Divine Company, ‘He is with you, wherever you might be.’ This station is so vast that Ahadiyyat along with the seven heavens beneath are lost within it as a ring is lost in a desert. Its lights are green in color. Aqrabiyyat station denotes Divine Nearness, ‘He is nearer to you than your life- vein.’ Again, Aqrabiyyat is vast as compared to Maiyyat in the same proportion. Its lights are golden red and are reflected from the Divine Throne. It is indeed the greatest favor of Almighty Allah that He blesses a seeker with an accomplished Sheikh, who takes him to these sublime stations. The final station that a seeker attains to during his/her lifetime becomes his/her Iliyyeen (blessed abode) in Barzakh and his/her Ruh stays at this station after death.

  

ZIKR

Why is Zikr Necessary for Everyone? Allah ordains every soul in the Quran to Perform Zikr. This not only means reciting the Quran and Tasbeeh but also Zikr-e Qalb. It is only through Zikr-e Qalbi that Prophetic Lights reach the depths of human soul and purify it from all vice and evil. Zikr infuses a realization of constant Divine Presence and a seeker feels great improvement in the level of sincerity and love towards Allah and the holy Prophet- SAWS. Such levels of sincerity, love and feelings of Divine Presence can never be obtained without Zikr. It would be a mistake to believe that Zikr may be a requirement only for the very pious and virtuous people. Zikr provides the Prophetic blessings which are in effect the life line of every human soul. It transforms even the most corrupted humans into virtuous souls by bringing out the best in them. The fact is that Zikr is the only way to achieve true contentment and satisfaction in life. The holy Quran has pointed to this eternal fact that it is only through Zikr Allah that hearts can find satisfaction. Such satisfaction and peace are the ultimate requirements of every person, regardless of religion, race and ethnicity. Practicing Zikr regularly removes all traces of anxiety and restlessness, and guides the human soul to eternal bliss and peace.

 

KHALIFA MAJAZEEN

Hazrat Moulana Allah Yar Khan (R.A), during his life time in 1974, presented a nomination list to Prophet Muhammad (S.A.W), during Maraqba, of expected Khalifa Majazeen for Silsila Naqshbandia Awaisia. Prophet Muhammad (S.A.W) approved some names, deleted some of the names, and added down the name of Major Ghulam Muhammad as also Khalifa Majaaz of Silsila Naqshbandia Awaisia (which was not previously included in the list)

 

The approved names at that time included:

1. Mr. Muhammad Akram Awan Sahib,

2. Mr. Sayed Bunyad Hussain Shah Sahib,

3. Mr. Major Ahsan Baig Sahib,

4. Mr. Col. Matloob Hussain Sahib,

5. Mr. Major Ghulam Muhammad Sahib of Wan Bhachran Mianwali,

6. Mr. Molvi Abdul Haq Sahib,

7. Mr. Hafiz Abdul Razzaq Sahib,

8. Mr. Hafiz Ghulam Qadri Sahib,

9. Mr. Khan Muhammad Irani Sahib,

10. Mr. Maolana Abdul Ghafoor Sahib,

11. Mr. Syed Muhammad Hassan Sahib of Zohb.

 

These Majazeen were authorized to; held Majalis of Zikar (Pas Anfas) in their respective areas, arrange Majalis of Zikar in neighboring areas, train them on the way of Sulook, prepare them for Spiritual Bai’at (Oath of Allegiance), and present them to Sheikh Hazrat Moulana Allah Yar Khan for Spiritual Bai’at at the Hand of Prophet Muhammad (S.A.W), in the life of Hazrat Moulana Allah Yar Khan (R.A), and were all equal in status as Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).

 

Presently we are following Hazrat Major ® Ghulam Muhammad Sahib, Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).

 

Thank You To All My Followers! :)

A Sikh is a follower of Sikhism, a monotheistic religion which originated during the 15th century in the Punjab region. The term "Sikh" has its origin in the Sanskrit words शिष्य (śiṣya; disciple, student) or शिक्ष (śikṣa; instruction). A Sikh is a disciple of a guru. According to Article I of the Sikh Rehat Maryada (the Sikh code of conduct), a Sikh is "any human being who faithfully believes in One Immortal Being; ten Gurus, from Guru Nanak to Guru Gobind Singh; Guru Granth Sahib; the teachings of the ten Gurus and the baptism bequeathed by the tenth Guru". "Sikh" properly refers to adherents of Sikhism as a religion, not an ethnic group. However, because Sikhs often share strong ethno-religious ties, many countries, such as the U.K., recognize Sikh as a designated ethnicity on their censuses. The American non-profit organization United Sikhs has fought to have Sikh included on the U.S. census as well, arguing that Sikhs "self-identify as an 'ethnic minority'" and believe "that they are more than just a religion".

 

Male Sikhs usually have "Singh" (Lion), and female Sikhs have "Kaur" (Princess) as their middle or last name. Sikhs who have undergone the khanḍe-kī-pahul (the Sikh initiation ceremony) may also be recognized by the five Ks: uncut hair (kesh); an iron or steel bracelet (kara); a kirpan (a sword tucked into a gatra strap); kachehra, a cotton undergarment, and kanga, a small wooden comb. Baptized male Sikhs must cover their hair with a turban, which is optional for baptized female Sikhs. The greater Punjab region is the historic homeland of the Sikhs, although significant communities exist around the world.

 

HISTORY

Sikh political history may be said to begin with the death of the fifth Sikh guru, Guru Arjan Dev, in 1606. Guru Nanak was a religious leader and social reformer in the 15th-century Punjab. Religious practices were formalized by Guru Gobind Singh on 30 March 1699. Singh baptized five people from a variety of social backgrounds, known as the Panj Piare (the five beloved ones) to form the Khalsa, or collective body of initiated Sikhs. Sikhism has generally had amicable relations with other religions, except for the period of Mughal rule in India (1556–1707). Several Sikh gurus were killed by the Mughals for opposing their persecution of minority religious communities including Sikhs. Sikhs subsequently militarized to oppose Mughal rule. The emergence of the Sikh Confederacy under Ranjit Singh was characterized by religious tolerance and pluralism, with Christians, Muslims and Hindus in positions of power. The confederacy is considered the zenith of political Sikhism, encompassing Kashmir, Ladakh and Peshawar. Hari Singh Nalwa, the commander-in-chief of the Sikh army in the North West Frontier, expanded the confederacy to the Khyber Pass. Its secular administration implemented military, economic and governmental reforms. The months leading up to the partition of India in 1947 were marked by conflict in the Punjab between Sikhs and Muslims. This caused the religious migration of Punjabi Sikhs and Hindus from West Punjab, mirroring a similar religious migration of Punjabi Muslims from East Punjab.

 

The 1960s saw growing animosity between Sikhs and Hindus in India, with the Sikhs demanding the creation of a Punjab state on a linguistic basis similar to other states in India. This was promised to Sikh leader Master Tara Singh by Jawaharlal Nehru, in return for Sikh political support during negotiations for Indian independence. Although the Sikhs obtained the Punjab, they lost Hindi-speaking areas to Himachal Pradesh, Haryana and Rajasthan. Chandigarh was made a union territory and the capital of Haryana and Punjab on 1 November 1966.

 

Tensions arose again during the late 1970s, fueled by Sikh claims of discrimination and marginalisation by the Hindu-dominated Indian National Congress party and tactics adopted by the Prime Minister Indira Gandhi.

 

According to Katherine Frank, Indira Gandhi's assumption of emergency powers in 1975 resulted in the weakening of the "legitimate and impartial machinery of government", and her increasing "paranoia" about opposing political groups led her to institute a "despotic policy of playing castes, religions and political groups against each other for political advantage". Sikh leader Jarnail Singh Bhindranwale articulated Sikh demands for justice, and this triggered violence in the Punjab. The prime minister's 1984 defeat of Bhindranwale led to an attack on the Golden Temple in Operation Blue Star and to her assassination by her Sikh bodyguards. Gandhi's assassination resulted in an explosion of violence against Sikh communities and the killing of thousands of Sikhs throughout India. Khushwant Singh described the riots as a Sikh pogrom; he "felt like a refugee in my country. In fact, I felt like a Jew in Nazi Germany". Since 1984, relations between Sikhs and Hindus have moved toward a rapprochement aided by economic prosperity. However, a 2002 claim by the Hindu right-wing Rashtriya Swayamsevak Sangh (RSS) that "Sikhs are Hindus" disturbed Sikh sensibilities. The Khalistan movement campaigns for justice for the victims of the violence, and for the political and economic needs of the Punjab.

 

In 1996, United Nations Commission on Human Rights Freedom of Religion or Belief Special Rapporteur Abdelfattah Amor (Tunisia, 1993–2004) visited India to report on religious discrimination. The following year Amor concluded, "In India it appears that the situation of the Sikhs in the religious field is satisfactory, but that difficulties are arising in the political (foreign interference, terrorism, etc.), economic (in particular with regard to sharing of water supplies) and even occupational fields. Information received from nongovernment (sic) sources indicates that discrimination does exist in certain sectors of the public administration; examples include the decline in the number of Sikhs in the police force and the military, and the absence of Sikhs in personal bodyguard units since the murder of Indira Gandhi".

 

Although Sikhs comprise 10 to 15 percent of all ranks of the Indian Army and 20 percent of its officers, they make up 1.87 percent of the Indian population.

 

During the 1999 Vaisakhi, Sikhs worldwide celebrated the 300th anniversary of the creation of the Khalsa. Canada Post honoured Sikh Canadians with a commemorative stamp in conjunction with the 300th anniversary of Vaisakhi. On April 9, 1999, Indian president K.R. Narayanan issued a stamp commemorating the 300th anniversary of the Khalsa.

 

DEFINITION

According to Guru Granth Sahib:

One who calls himself a Sikh of the Guru, the True Guru, shall rise in the early morning hours and meditate on the Lord's Name. Upon arising early in the morning, the Sikh is to bathe, and cleanse himself in the pool of nectar. Following the Instructions of the Guru, the Sikh is to chant the Name of the Lord, Har. All sins, misdeeds and negativity shall be erased. Then, at the rising of the sun, the Sikh is to sing Gurbani; whether sitting down or standing up, the Sikh is to meditate on the Lord's Name. One who meditates on my Lord, Har, with every breath and every morsel of food – that Gursikh becomes pleasing to the Guru's Mind. That person, unto whom my Lord and Master is kind and compassionate – upon that Gursikh, the Guru's Teachings are bestowed. Servant Nanak begs for the dust of the feet of that Gursikh, who himself chants the Naam, and inspires others to chant it.

 

Simran of the Lord's name is a recurring theme of Guru Granth Sahib, and Sukhmani Sahib were composed to allow a devotee to recite Nam throughout the day. Rising at Amrit Velā (before sunrise) is a common Sikh practice. Sikhism considers the spiritual and secular lives to be intertwined: "In the Sikh Weltanschauung ... the temporal world is part of the Infinite and partakes of its characteristics." According to Guru Nanak, living an "active, creative, and practical life" of "truthfulness, fidelity, self-control and purity" is superior to a purely contemplative life.

 

FIVE Ks

The five Ks (panj kakaar) are five articles of faith which all baptized Sikhs (Amritdhari Sikhs) are obliged to wear. The symbols represent the ideals of Sikhism: honesty, equality, fidelity, meditating on God and never bowing to tyranny. The five symbols are:

- Kesh: Uncut hair, usually tied and wrapped in a Dastar

- Kanga: A wooden comb, usually worn under a Dastar

- Katchera: Cotton undergarments, historically appropriate in battle due to increased mobility when compared to a dhoti. Worn by both sexes, the katchera is a symbol of chastity.

- Kara: An iron bracelet, a weapon and a symbol of eternity

- Kirpan: An iron dagger in different sizes. In the UK Sikhs can wear a small dagger, but in the Punjab they might wear a traditional curved sword from one to three feet in length.

 

MUSIC & INSTRUMENTS

The Sikhs have a number of musical instruments: the rebab, dilruba, taus, jori and sarinda. Playing the sarangi was encouraged in Guru Har Gobind. The rubab was first played by Bhai Mardana as he accompanied Guru Nanak on his journeys. The jori and sarinda were designed by Guru Arjan. The taus was made by Guru Hargobind, who supposedly heard a peacock singing and wanted to create an instrument mimicking its sounds (taus is the Persian word for peacock). The dilruba was made by Guru Gobind Singh at the request of his followers, who wanted a smaller instrument than the taus. After Japji Sahib, all of the shabda in the Guru Granth Sahib were composed as ragas. This type of singing is known as Gurmat Sangeet.

 

When they marched into battle, the Sikhs would play a Ranjit Nagara (victory drum) to boost morale. Nagaras (usually two to three feet in diameter, although some were up to five feet in diameter) are played with two sticks. The beat of the large drums, and the raising of the Nishan Sahib, meant that the singhs were on their way.

 

DISTRIBUTION

Numbering about 27 million worldwide, Sikhs make up 0.39 percent of the world population; approximately 83 percent live in India. About 76 percent of all Sikhs live in the north Indian State of Punjab, where they form a majority (about two-thirds) of the population. Substantial communities of Sikhs (more than 200,000) live in the Indian states or union territories of Haryana (more than 1.1 million), Rajasthan, West Bengal, Uttar Pradesh, Delhi, Maharashtra, Uttarakhand, Madhya Pradesh Assam and Jammu and Kashmir.

 

Sikh migration from British India began in earnest during the second half of the 19th century, when the British completed their annexation of the Punjab. The British Raj recruited Sikhs for the Indian Civil Service (particularly the British Indian Army), which led to Sikh migration throughout India and the British Empire. During the Raj, semiskilled Sikh artisans were transported from the Punjab to British East Africa to help build railroads. Sikhs emigrated from India and Pakistan after World War II, most going to the United Kingdom but many to North America. Some Sikhs who had settled in eastern Africa were expelled by Ugandan dictator Idi Amin in 1972. Economics is a major factor in Sikh migration, and significant communities exist in the United Kingdom, Canada, the United States, Malaysia, East Africa, Australia and Thailand.

 

Although the rate of Sikh migration from the Punjab has remained high, traditional patterns of Sikh migration favouring English-speaking countries (particularly the United Kingdom) have changed during the past decade due to stricter immigration laws. Moliner (2006) wrote that as a consequence of Sikh migration to the UK "becom[ing] virtually impossible since the late 1970s", migration patterns evolved to continental Europe. Italy is a rapidly growing destination for Sikh migration, with Reggio Emilia and Vicenza having significant Sikh population clusters. Italian Sikhs are generally involved in agriculture, agricultural processing, the manufacture of machine tools and horticulture.

 

Primarily for socio-economic reasons, Indian Sikhs have the lowest adjusted growth rate of any major religious group in India, at 16.9 percent per decade (estimated from 1991 to 2001). Johnson and Barrett (2004) estimate that the global Sikh population increases annually by 392,633 (1.7 percent per year, based on 2004 figures); this percentage includes births, deaths and conversions.

 

REPRESENTATION

Sikhs have been represented in Indian politics by former Indian prime minister Manmohan Singh and the deputy chairman of the Indian Planning Commission, Montek Singh Ahluwalia. Punjab Chief Minister Parkash Singh Badal is also a Sikh. Past Sikh politicians in India include former president Giani Zail Singh, Sardar Swaran Singh (India's first foreign minister), Speaker of Parliament Gurdial Singh Dhillon and former Chief Minister of Punjab Pratap Singh Kairon.

 

Politicians from the Sikh diaspora include the first Asian American member of the United States Congress, Dalip Singh Saund, British MPs Piara Khabra, Parmjit Dhanda and Paul Uppal, the first couple to sit together in a Commonwealth parliament (Gurmant Grewal and Nina Grewal, who requested a Canadian government apology for the Komagata Maru incident), former Canadian Shadow Social Development Minister Ruby Dhalla, Canadian Minister of State for Sport Baljit Singh Gosal and Legislative Assembly of Ontario members Vic Dhillon and Jagmeet Singh. Ujjal Dosanjh was the New Democratic Party Premier of British Columbia from July 2004 to February 2005, and was later a Liberal frontbench MP in Ottawa. In Malaysia, two Sikhs were elected MPs in the 2008 general elections: Karpal Singh (Bukit Gelugor) and his son, Gobind Singh Deo (Puchong). Two Sikhs were elected assemblymen: Jagdeep Singh Deo (Datuk Keramat) and Keshvinder Singh (Malim Nawar).

 

Sikhs comprise 10 to 15 percent of all ranks in the Indian Army and 20 percent of its officers, while making up 1.87 percent of the Indian population. The Sikh Regiment is one of the most-decorated regiments in the army, with 73 Battle Honours, 14 Victoria Crosses, 21 first-class Indian Orders of Merit (equivalent to the Victoria Cross), 15 Theatre Honours, five COAS Unit Citations, two Param Vir Chakras, 14 Maha Vir Chakras, five Kirti Chakras, 67 Vir Chakras and 1,596 other awards. The highest-ranking general in the history of the Indian Air Force is a Punjabi Sikh, Marshal of the Air Force Arjan Singh. Plans by the United Kingdom Ministry of Defence for a Sikh infantry regiment were scrapped in June 2007.

 

Historically, most Indians have been farmers and 66 percent of the Indian population are engaged in agriculture. Indian Sikhs are employed in agriculture to a lesser extent; India's 2001 census found 39 percent of the working population of the Punjab employed in this sector. The success of the 1960s Green Revolution, in which India went from "famine to plenty, from humiliation to dignity", was based in the Punjab (which became known as "the breadbasket of India"). The Punjab is the wealthiest Indian state per capita, with the average Punjabi income three times the national average. The Green Revolution centred on Indian farmers adopting more intensive and mechanised agricultural methods, aided by the electrification of the Punjab, cooperative credit, consolidation of small holdings and the existing, British Raj-developed canal system. According to Swedish political scientist Ishtiaq Ahmad, a factor in the success of the Indian green revolution was the "Sikh cultivator, often the Jat, whose courage, perseverance, spirit of enterprise and muscle prowess proved crucial". However, not all aspects of the green revolution were beneficial. Indian physicist Vandana Shiva wrote that the green revolution made the "negative and destructive impacts of science [i.e. the green revolution] on nature and society" invisible, and was a catalyst for Punjabi Sikh and Hindu tensions despite a growth in material wealth.

 

Punjabi Sikhs are engaged in a number of professions which include science, engineering and medicine. Notable examples are nuclear scientist Piara Singh Gill (who worked on the Manhattan Project), fibre-optics pioneer Narinder Singh Kapany and physicist, science writer and broadcaster Simon Singh.

 

In business, the UK-based clothing retailers New Look and the Thai-based Jaspal were founded by Sikhs. India's largest pharmaceutical company, Ranbaxy Laboratories, is headed by Sikhs. UK Sikhs have the highest percentage of home ownership (82 percent) of any religious community. UK Sikhs are the second-wealthiest (after the Jewish community) religious group in the UK, with a median total household wealth of £229,000. In Singapore Kartar Singh Thakral expanded his family's trading business, Thakral Holdings, into total assets of almost $1.4 billion and is Singapore's 25th-richest person. Sikh Bob Singh Dhillon is the first Indo-Canadian billionaire. The Sikh diaspora has been most successful in North America, especially in California’s fertile Central Valley. American Sikh farmers such as Harbhajan Singh Samra and Didar Singh Bains dominate California agriculture, with Samra specialising in okra and Bains in peaches.

 

Sikh intellectuals, sportsmen and artists include writer Khushwant Singh, England cricketer Monty Panesar, former 400m runner Milkha Singh, Indian wrestler and actor Dara Singh, former Indian hockey team captains Ajitpal Singh and Balbir Singh Sr., former Indian cricket captain Bishen Singh Bedi, Harbhajan Singh (India's most successful off spin cricket bowler), Bollywood actress Neetu Singh, Sunny Leone, actors Parminder Nagra, Neha Dhupia, Gul Panag, Mona Singh, Namrata Singh Gujral, Archie Panjabi and director Gurinder Chadha.

 

Sikhs have migrated worldwide, with a variety of occupations. The Sikh Gurus preached ethnic and social harmony, and Sikhs comprise a number of ethnic groups. Those with over 1,000 members include the Ahluwalia, Arain, Arora, Bhatra, Bairagi, Bania, Basith, Bawaria, Bazigar, Bhabra, Chamar, Chhimba, Darzi, Dhobi, Gujar, Jatt, Jhinwar, Kahar, Kalal, Kamboj, Khatri, Kumhar, Labana, Lohar, Mahtam, Mazhabi, Megh, Mirasi, Mochi, Nai, Rajput, Ramgarhia, Saini, Sarera, Sikligar, Sunar, Sudh, Tarkhan and Zargar.

 

An order of Punjabi Sikhs, the Nihang or the Akalis, was formed during Ranjit Singh's time. Under their leader, Akali Phula Singh, they won many battles for the Sikh Confederacy during the early 19th century.

 

IN THE INDIAN & BRITISH ARMIES

Sikhs supported the British during the Indian Rebellion of 1857. By the beginning of World War I, Sikhs in the British Indian Army totaled over 100,000 (20 percent of the force). Until 1945 fourteen Victoria Crosses were awarded to Sikhs, a per-capita regimental record. In 2002 the names of all Sikh VC and George Cross recipients were inscribed on the monument of the Memorial Gates on Constitution Hill, next to Buckingham Palace. Chanan Singh Dhillon was instrumental in campaigning for the memorial.

 

During World War I, Sikh battalions fought in Egypt, Palestine, Mesopotamia, Gallipoli and France. Six battalions of the Sikh Regiment were raised during World War II, serving in the Second Battle of El Alamein, the Burma and Italian campaigns and in Iraq and receiving 27 battle honours. Around the world, Sikhs are commemorated in Commonwealth cemeteries.

 

In the last two world wars 83,005 turban wearing Sikh soldiers were killed and 109,045 were wounded. They all died or were wounded for the freedom of Britain and the world, and during shell fire, with no other protection but the turban, the symbol of their faith.

—General Sir Frank Messervy

 

British people are highly indebted and obliged to Sikhs for a long time. I know that within this century we needed their help twice [in two world wars] and they did help us very well. As a result of their timely help, we are today able to live with honour, dignity, and independence. In the war, they fought and died for us, wearing the turbans.

—Sir Winston Churchill

 

IN THE WEST

During the late 19th and early 20th centuries, Sikhs began to emigrate to East Africa, the Far East, Canada, the United States and the United Kingdom. In 1907 the Khalsa Diwan Society was established in Vancouver, and four years later the first gurdwara was established in London. In 1912 the first gurdwara in the United States was founded in Stockton, California.

 

Since Sikhs (like Middle Eastern men) wear turbans, some in Western countries have been mistaken for Muslim or Arabic men since the September 11 attacks and the Iraq War. Several days after the 9/11 attacks Sikh Balbir Singh Sodhi was murdered by Frank Roque, who thought Sodhi was connected with al-Qaeda. CNN suggested an increase in hate crimes against Sikh men in the United States and the UK after the 9/11 attacks.

 

Since Sikhism has never actively sought converts, the Sikhs have remained a relatively homogeneous ethnic group. The Kundalini Yoga-based activities of Harbhajan Singh Yogi in his 3HO (Happy, Healthy, Holy) organisation claim to have inspired a moderate growth in non-Indian adherents of Sikhism. In 1998 an estimated 7,800 3HO Sikhs, known colloquially as ‘gora’ (ਗੋਰਾ) or ‘white’ Sikhs, were mainly centred around Española, New Mexico and Los Angeles, California. Sikhs and the Sikh American Legal Defense and Education Fund overturned a 1925 Oregon law banning the wearing of turbans by teachers and government officials.

 

In an attempt to foster Sikh leaders in the Western world, youth initiatives by a number of organisations have begun. The Sikh Youth Alliance of North America sponsors an annual Sikh Youth Symposium, a public-speaking and debate competition held in gurdwaras throughout the U.S. and Canada.

 

ART & CULTURE

Sikh art and culture are nearly synonymous with that of the Punjab, and Sikhs are easily recognised by their distinctive turban (Dastar). The Punjab has been called India’s melting pot, due to the confluence of invading cultures (Greek, Mughal and Persian) from the rivers from which the region gets its name. Sikh culture is therefore a synthesis of cultures. Sikhism has forged a unique architecture, which S. S. Bhatti described as "inspired by Guru Nanak’s creative mysticism" and "is a mute harbinger of holistic humanism based on pragmatic spirituality".

 

During the Mughal and Afghan persecution of the Sikhs during the 17th and 18th centuries, the latter were concerned with preserving their religion and gave little thought to art and culture. With the rise of Ranjit Singh and the Sikh Raj in Lahore and Delhi, there was a change in the landscape of art and culture in the Punjab; Hindus and Sikhs could build decorated shrines without the fear of destruction or looting.

 

The Sikh Confederacy was the catalyst for a uniquely Sikh form of expression, with Ranjit Singh commissioning forts, palaces, bungas (residential places) and colleges in a Sikh style. Sikh architecture is characterised by gilded fluted domes, cupolas, kiosks, stone lanterns, ornate balusters and square roofs. A pinnacle of Sikh style is Harmandir Sahib (also known as the Golden Temple) in Amritsar.

 

Sikh culture is influenced by militaristic motifs (with the Khanda the most obvious), and most Sikh artifacts - except for the relics of the Gurus - have a military theme. This theme is evident in the Sikh festivals of Hola Mohalla and Vaisakhi, which feature marching and displays of valor.

 

Although the art and culture of the Sikh diaspora have merged with that of other Indo-immigrant groups into categories like "British Asian", "Indo-Canadian" and "Desi-Culture", a minor cultural phenomenon which can be described as "political Sikh" has arisen. The art of diaspora Sikhs like Amarjeet Kaur Nandhra and Amrit and Rabindra Kaur Singh (the "Singh Twins") is influenced by their Sikhism and current affairs in the Punjab.

Bhangra and Giddha are two forms of Punjabi folk dancing which have been adapted and pioneered by Sikhs. Punjabi Sikhs have championed these forms of expression worldwide, resulting in Sikh culture becoming linked to Bhangra (although "Bhangra is not a Sikh institution but a Punjabi one").

 

PAINTING

Sikh painting is a direct offshoot of the Kangra school of painting. In 1810, Ranjeet Singh (1780–1839) occupied Kangra Fort and appointed Sardar Desa Singh Majithia his governor of the Punjab hills. In 1813 the Sikh army occupied Guler State, and Raja Bhup Singh became a vassal of the Sikhs. With the Sikh kingdom of Lahore becoming the paramount power, some of the Pahari painters from Guler migrated to Lahore for the patronage of Maharaja Ranjeet Singh and his Sardars.

 

The Sikh school adapted Kangra painting to Sikh needs and ideals. Its main subjects are the ten Sikh gurus and stories from Guru Nanak's Janamsakhis. The tenth Guru, Gobind Singh, left a deep impression on the followers of the new faith because of his courage and sacrifices. Hunting scenes and portraits are also common in Sikh painting.

 

WIKIPEDIA

Kitty is so happy! I know 100 isn't a big number but it's much more than I ever thought I'd have.

 

Thank you all for you've done through follows and comments. You all are the real MVPs!

I seek refuge in Allah from Satan, the outcast.

In the name of Allah, the Beneficent, the Merciful.

Allah’s peace be upon Prophet Muhammad (S.A.W), the glorious Prophet of Islam, and on his Companions and his followers.

  

TASAWWUF

"There is no doubt that Tasawwuf is an important branch of Islam. The word itself may have been derived form the Arabic word "Soof" (Wool) or from "Safa" (cleanliness), but its foundation lies in one’s personal sincerity in seeking Allah’s nearness and trying to live a life pleasing to Him. Study of the Quran, the Hadith, and the practical life of the holy Prophet Muhammad (S.A.W) and his faithful Companions provide unmistakable support to this reality." (Hazrat Moulana Allah Yar Khan (R.A)

 

SUFISM, AN ESSENTIAL PART OF ISLAM

Doubts exist not only in the minds of the Muslim faithful but also among the Ulema, notably the exoteric about Tasawwuf and its votaries. Often they lead to misunderstanding, as if Shariah and Tariqah were two separate entries, or that Tasawwuf was some obscure discipline foreign to Islam, or that it was altogether above the established laws and injunctions of our Religion. To help remove these misgivings and to reassure seekers, as well as scholars, our Sheikh Hazrat Moulana Allah Yar Khan (R.A), Sheikh Silsila Naqshbandia Awaisia, wrote Al-Jamal Wal Kamal, Aqaid-O-Kamalaat Ulmai-e-Deoband, Binat-e-Rasool (S.A.W), Daamad-e-Ali (R.A), Dalael-us-Salook, Ejaad-e-Mazhab Shia, Hayat-un-Nabi (S.A.W), Hayat Barzakhia, Ilm-o-Irfan, Niffaz-e-Shariat Aur Fiqah-e-Jaferia, Saif-e-Owaisi, Shikast-e-Ahdai Hussain and Tahkeek Halal Haram books.

 

BIOGRAPHY

Sheikh Allah Yar Khan was born in Chakrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The very year, he met Shaykh Abdul Rahim, who took him to the shrine of Shaykh Allah Deen Madni. By Divine Will his spiritual connection was right away established with the saint of the 10th century Hijra (sixteenth century) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years. In 1962 he was directed to carry out the propagation of Prophetic blessings - a noble mission that he accomplished with singular enthusiasm and devotion for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss as per his/her sincerity and capacity. Shaykh Allah Yar Khan's mission produced men and women of deep spiritual vision and distinction.

 

Although Hazrat Moulana Allah Yar Khan (R.A) have lived a major portion of his life as a scholar, with the avowed mission of illuminating the truth of Islam and the negation of fallacious sects, and this would appear quite removed from Tasawwuf, yet the only practical difference between the two, namely the use of the former as a media to expound the truth, and the latter to imbue people with positive faith. Nevertheless, people are amazed that a man, who until the other day, was known as a dialectician and a preacher of Islam, is not only talking of Mystic Path, but is also claiming spiritual bonds with the veteran Sufi Masters of the Past. This amazement is obviously out of place in the view of Quranic injunction: This is the bounty of Allah which He gives to whom He wills. (62:4)

 

THE PURIFICATION OF THE SOUL

The purification of the soul always formed part of the main mission of the Prophets; that is, the dissemination and propagation of the Devine Message. This responsibility later fell directly on the shoulders of the true Ulema in the Ummah of the last Prophet Muhammad (S.A.W), who, as his genuine successors, have continued to shed brave light in every Dark Age of materialism and sacrilege. In the present age of ruinous confusion, the importance of this responsibility has increased manifold; of the utter neglect of Islam by Muslims has not only driven them to misery, but also grievously weakened their bonds of faith in Allah and His Prophet Muhammad (S.A.W). The decay in their belief and consequent perversion in their conduct has reached a stage that any attempt to pull them out of the depth of ignominy and the heedless chaos of faithlessness, attracts grave uncertainties and apprehensions rather than a encouraging will to follow the Shariah, to purify the soul and to reform within. The Quranic Verse: Layers upon layers of darkness… (24:40) provides the nearest expression of their present state.

 

SHARIAH & SUFISM

Any action against the Sunnah (Prophet’s way of life) cannot be called Sufism. Singing and dancing, and the prostration on tombs are not part of Sufism. Nor is predicting the future and predicting the outcome of cases in the courts of law, a part of Sufism. Sufis are not required to abandon their worldly possessions or live in the wilderness far from the practical world. In fact these absurdities are just its opposites. It is an established fact that Tazkiyah (soul purification) stands for that inner purity which inspires a person’s spirit to obey the holy Prophet Muhammad (S.A.W). If a false claimant of Sufism teaches tricks and jugglery, ignoring religious obligations, he is an impostor. A true Sheikh will lead a believer to the august spiritual audience of the holy Prophet Muhammad (S.A.W). If you are fortunate enough to be blessed with the company of an accomplished spiritual guide and Sheikh of Sufism, and if you follow his instructions, you will observe a positive change in yourself, transferring you from vice to virtue.

 

ISLAM, AS A COMPLETE CODE OF LIFE

Islam, as a complete code of life or Deen, was perfected during the life of the Holy Prophet Muhammad (S.A.W). He was the sole teacher and his mosque was the core institution for the community. Although Islam in its entirety was practiced during that blessed era, the classification and compilation of its knowledge into distinct branches like ‘Tafsir’ (interpretation of the Quran), Hadith (traditions or sayings of the holy Prophet- SAWS), Fiqh (Islamic law), and Sufism (the soul purification) were undertaken subsequently. This Deen of Allah passed from the holy Prophet Muhammad (S.A.W) to his illustrious Companions in two ways: the outward and the inward. The former comprised the knowledge defined by speech and conduct, i.e., the Quran and Sunnah. The latter comprised the invisible blessings or the Prophetic lights transmitted by his blessed self. These blessings purified the hearts and instilled in them a passionate desire to follow Islam with utmost love, honesty and loyalty.

 

WHAT’S SUFISM

Sufism is the attempt to attain these Barakah (Blessings). The Companions handed down Prophet Muhammad (S.A.W) teachings as well as blessings to the Taba’een. Their strong hearts were capable of infusing these blessings into the hearts of their followers. Both aspects of Islam were similarly passed on by the Taba’een to the Taba Taba’een. The compilation of knowledge and its interpretation led to the establishment of many schools of religious thought; famous four being the Hanafi, the Hanbali, the Maliki, and the Shafa'i, all named after their founders. Similarly, in order to acquire, safeguard and distribute his blessings, an organized effort was initiated by four schools of Sufism: The Naqshbandia, the Qadria, the Chishtia, and the Suharwardia. These schools were also named after their organizers and came to be known as Sufi Orders. All these Orders intend to purify the hearts of sincere Muslims with Prophetic lights. These Sufi Orders also grew into many branches with the passage of time and are known by other names as well. The holy Quran has linked success in this life and the Hereafter with Tazkiyah (soul purification). He, who purified, is successful. (87: 14) Sufi Orders of Islam are the institutions where the basics of Tazkiyah (soul purification) and its practical application are taught. They have graded programs in which every new seeker is instructed in Zikr-e Lisani (oral Zikr) and is finally taught the Zikr-e Qalbi (Remembrance in heart).

 

ZIKR-E QALBI

However, in the Naqshbandia Order, Zikr-e Qalbi is practiced from the very beginning. Adherence to the Sunnah (Prophet’s way of life) is greatly emphasized in this Order, because the seeker achieves greater and quicker progress through its blessings. The essence of Zikr is that the Qalb should sincerely accept Islamic beliefs and gain the strength to follow the Sunnah with even greater devotion. ‘If the heart is acquainted with Allah and is engaged in His Zikr; then it is filled with Barakaat-e Nabuwwat (Prophetic blessings) which infuse their purity in the mind and body. This not only helps in controlling sensual drives but also removes traces of abhorrence, voracity, envy and insecurity from human soul. The person therefore becomes an embodiment of love, both for the Divine and the corporeal. This is the meaning of a Hadith, “There is a lump of flesh in the human body; if it goes astray the entire body is misguided, and if it is reformed the entire body is reformed. Know that this lump is the Qalb”.’

 

PAS ANFAS

Recent History Khawajah Naqshband (d. 1389 CE) organized the Naqshbandia Order at Bukhara (Central Asia). This Order has two main branches – the Mujaddidia and the Owaisiah. The former is identified with Sheikh Ahmed Sirhindi, known as Mujaddid Alif Sani (literally: reviver of the second Muslim millennium), a successor to Khawajah Baqi Billah, who introduced the Order to the Indo- Pakistan sub-continent. The Owaisiah Order employs a similar method of Zikr but acquires the Prophetic blessings in the manner of Khawajah Owais Qarni, who received this beneficence from the Holy Prophet Muhammad (S.A.W) without a formal physical meeting. The Zikr employed by the Naqshbandia is ‘Zikr-e Khafi Qalbi’ (remembrance of Allah’s Name within the heart) and the method is termed ‘Pas Anfas’, which (in Persian) means guarding every breath. The Chain of Transmission of these Barakah, of course, emanates from the holy Prophet- SAWS.

 

SPIRITUAL BAI’AT (OATH OF ALLEGIANCE

It is necessary in all Sufi Orders that the Sheikh and the seekers must be contemporaries and must physically meet each other for the transfer of these blessings. However, the Naqshbandia Owaisiah Order goes beyond this requirement and Sufis of this Order receive these Barakah regardless of physical meeting with their Sheikh or even when the Sheikh is not their contemporary. Yet, it must be underscored that physical meeting with the Sheikh of this Order still holds great importance in dissemination of these Barakah. Sheikh Sirhindi writes about the Owaisiah Order in his book ‘Tazkirah’: ‘It is the most sublime, the most exalted, and the most effective…and the highest station of all others is only its stepping stone.’ By far the greatest singular distinction of the Naqshbandia Owaisiah Order is the honor of Spiritual Bai’at (Oath of Allegiance) directly at the blessed hands of the holy Prophet Muhammad (S.A.W).

 

SHEIKH HAZRAT MOULANA ALLAH YAR KHAN (R.A)

The Reviver Sheikh Allah Yar Khan was born in Chikrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The same year, he met Sheikh ‘Abdul Rahim, who took him to the shrine of Sheikh Allah Deen Madni. By Divine Will his spiritual connection was immediately established with the saint of the 10th century Hijra (sixteenth century CE) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years, after which he was directed to undertake the propagation of Prophetic blessings - a noble mission that he accomplished with singular zeal and dedication for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss commensurate with his/her sincerity and capacity. Sheikh Allah Yar Khan’s mission produced men and women of deep spiritual vision and eminence. He authored eighteen books, the most distinguished being Dalael us-Sulook (Sufism - An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) and Israr ul- Haramain (Secrets of the two holy Mosques). He was undoubtedly one of the most distinguished Sufi saints of the Muslim Ummah and a reviver of the Naqshbandia Owaisiah Order. He passed away on 18 February 1984 in Islamabad at the age of eighty.

 

THE CHAIN OF TRANSMISSION OF NAQSHBANDIA OWAISIAH

1. Hazrat Muhammad ur-Rasool Allah (Sall Allah-o Alaihi wa Sallam), 2. Hazrat Abu Bakr Siddiq (Radhi Allah-o Unho), 3. Hazrat Imam Hassan Basri (Rahmat Ullah Alaihi), 4. Hazrat Daud Tai (Rahmat Ullah Alaihi), 5. Hazrat Junaid Baghdadi (Rahmat Ullah Alaihi), 6. Hazrat Ubaid Ullah Ahrar (Rahmat Ullah Alaihi), 7. Hazrat Abdur Rahman Jami (Rahmat Ullah Alaihi), 8. Hazrat Abu Ayub Muhammad Salih (Rahmat Ullah Alaihi), 9. Hazrat Allah Deen Madni (Rahmat Ullah Alaihi), 10. Hazrat Moulana Allah Yar Khan (Rahmat Ullah Alaihi).

 

THE SPIRIT OR RUH

The spirit or Ruh of every person is a created reflection of the Divine Attributes and it originates in Alam-e Amar (Realm of Command). Its food is the Light of Allah or the Divine Refulgence, which it acquires from the Realm of Command through the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him), whose status in the spiritual world is like that of the sun in the solar system. The Quran refers to him as the ‘bright lamp’. Indeed, he is the divinely selected channel of all Barakah. All Exalted Messengers themselves receive these Barakah from him.

 

LATAIF

The human Ruh also possesses vital organs like the physical body; through which it acquires its knowledge, food and energy. These are called Lataif (singular Latifah: subtlety). Scholars of various Sufi Orders have associated them with specific areas of the human body. The Naqshbandia Owaisiah Order identifies these Lataif as follows. First - Qalb: This spiritual faculty is located within the physical heart. Its function is Zikr. Its strength increases one’s capacity for Allah’s Zikr. Second – Ruh: The site of this Latifah, which is a distinct faculty of the human Ruh, is on the right side of the chest at the level of Qalb. Its primary function is concentration towards Allah. Third – Sirri: This is located above the Qalb and functions to make possible Kashf. Forth – Khaffi: This is located above the Ruh and functions to perceive the omnipresence of Allah. Fifth – Akhfa: This is located in the middle of chest, at the centre of the first four Lataif and makes it possible for the Ruh to perceive the closeness of Allah, Who is closer to us than our own selves. Sixth – Nafs: This Latifah is located at the forehead and functions to purify the human soul. Seventh – Sultan al-Azkar: This Latifah is located at the top centre of the head and serves to absorb the Barakah of Allah into the entire body, so that every cell resonates with Zikr.

 

FIVE EXALTED MESSENGERS OF GOD

There are Five Exalted Messengers among the many known and unknown Messengers of Allah. They are Hazrat Muhammad, Hazrat Nuh (Noah), Hazrat Ibrahim (Abraham), Hazrat Musa (Moses), and Hazrat Esa (Jesus), peace be upon them all. Hazrat Adam is the first Prophet of Allah and the father of mankind. Each Latifah is associated with a particular Prophet. The Barakah and lights from Hazrat Adam (peace be upon him), descend on the first Latifah Qalb; its lights are reflected from the first heaven and are yellowish. The second Latifah is associated with Hazrat Nuh and Hazrat Ibrahim (peace be upon them). Its lights descend from the second heaven and appear as golden red. The lights descending upon the third Latifah are from Hazrat Musa (peace be upon him) and are white. One the fourth Latifah, the lights of Hazrat Esa (peace be upon him) descend from the fourth heaven and are deep blue. The fifth Latifah receives its Barakah directly from the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him). The lights associated with this Latifah are green, descend from the fifth heaven, and overwhelm all the first four Lataif. The Lights descending upon the sixth and seventh Lataif are the Divine Lights, whose color and condition cannot be determined. These are like flashes of lightening that defy comprehension. If Allah blesses a seeker with Kashf, he can observe all of this. The vision is slightly diffused in the beginning, but gradually the clarity improves.

 

SULOOK

Stages of the Path After all seven Lataif of a seeker have been illuminated with Divine Lights through Tawajjuh of the Sheikh and his Ruh has acquired the ability to fly, the Sheikh initiates its journey on the sublime Path of Divine nearness. The Path is known as Sulook, and its stages are not hypothetical imaginations but real and actually existing stations on the spiritual Path. These are also referred to as Meditations, because a seeker mentally meditates about a station while his/her Ruh actually ascends towards it. The first three stations that form the base of whole Sulook are described as; Ahadiyyat, a station of Absolute Unity of Divinity. It is above and beyond the seven heavens. It is so vast a station that the seven heavens and all that they encompass are lost within Ahadiyyat as a ring is lost in a vast desert. Its lights are white in color. Maiyyat station denotes Divine Company, ‘He is with you, wherever you might be.’ This station is so vast that Ahadiyyat along with the seven heavens beneath are lost within it as a ring is lost in a desert. Its lights are green in color. Aqrabiyyat station denotes Divine Nearness, ‘He is nearer to you than your life- vein.’ Again, Aqrabiyyat is vast as compared to Maiyyat in the same proportion. Its lights are golden red and are reflected from the Divine Throne. It is indeed the greatest favor of Almighty Allah that He blesses a seeker with an accomplished Sheikh, who takes him to these sublime stations. The final station that a seeker attains to during his/her lifetime becomes his/her Iliyyeen (blessed abode) in Barzakh and his/her Ruh stays at this station after death.

  

ZIKR

Why is Zikr Necessary for Everyone? Allah ordains every soul in the Quran to Perform Zikr. This not only means reciting the Quran and Tasbeeh but also Zikr-e Qalb. It is only through Zikr-e Qalbi that Prophetic Lights reach the depths of human soul and purify it from all vice and evil. Zikr infuses a realization of constant Divine Presence and a seeker feels great improvement in the level of sincerity and love towards Allah and the holy Prophet- SAWS. Such levels of sincerity, love and feelings of Divine Presence can never be obtained without Zikr. It would be a mistake to believe that Zikr may be a requirement only for the very pious and virtuous people. Zikr provides the Prophetic blessings which are in effect the life line of every human soul. It transforms even the most corrupted humans into virtuous souls by bringing out the best in them. The fact is that Zikr is the only way to achieve true contentment and satisfaction in life. The holy Quran has pointed to this eternal fact that it is only through Zikr Allah that hearts can find satisfaction. Such satisfaction and peace are the ultimate requirements of every person, regardless of religion, race and ethnicity. Practicing Zikr regularly removes all traces of anxiety and restlessness, and guides the human soul to eternal bliss and peace.

 

KHALIFA MAJAZEEN

Hazrat Moulana Allah Yar Khan (R.A), during his life time in 1974, presented a nomination list to Prophet Muhammad (S.A.W), during Maraqba, of expected Khalifa Majazeen for Silsila Naqshbandia Awaisia. Prophet Muhammad (S.A.W) approved some names, deleted some of the names, and added down the name of Major Ghulam Muhammad as also Khalifa Majaaz of Silsila Naqshbandia Awaisia (which was not previously included in the list)

 

The approved names at that time included:

1. Mr. Muhammad Akram Awan Sahib,

2. Mr. Sayed Bunyad Hussain Shah Sahib,

3. Mr. Major Ahsan Baig Sahib,

4. Mr. Col. Matloob Hussain Sahib,

5. Mr. Major Ghulam Muhammad Sahib of Wan Bhachran Mianwali,

6. Mr. Molvi Abdul Haq Sahib,

7. Mr. Hafiz Abdul Razzaq Sahib,

8. Mr. Hafiz Ghulam Qadri Sahib,

9. Mr. Khan Muhammad Irani Sahib,

10. Mr. Maolana Abdul Ghafoor Sahib,

11. Mr. Syed Muhammad Hassan Sahib of Zohb.

 

These Majazeen were authorized to; held Majalis of Zikar (Pas Anfas) in their respective areas, arrange Majalis of Zikar in neighboring areas, train them on the way of Sulook, prepare them for Spiritual Bai’at (Oath of Allegiance), and present them to Sheikh Hazrat Moulana Allah Yar Khan for Spiritual Bai’at at the Hand of Prophet Muhammad (S.A.W), in the life of Hazrat Moulana Allah Yar Khan (R.A), and were all equal in status as Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).

 

Presently we are following Hazrat Major ® Ghulam Muhammad Sahib, Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).

 

Bard Owl Reek

 

Cabal told me "download grunge brushes to edit metallic textures, they can be useful!"

I did it Cabal. Really.

But I used them for warpaints.. lol.

At this point Helvige was born, with her "grunge" warpaint..

Vishnu (Sanskrit विष्णु Viṣṇu) is the supreme God in India, Vaishnavite Tradition of Hinduism. Smarta followers of Adi Shankara, among others, venerate Vishnu as one of the five primary forms of God.

I seek refuge in Allah from Satan, the outcast.

In the name of Allah, the Beneficent, the Merciful.

Allah’s peace be upon Prophet Muhammad (S.A.W), the glorious Prophet of Islam, and on his Companions and his followers.

  

TASAWWUF

"There is no doubt that Tasawwuf is an important branch of Islam. The word itself may have been derived form the Arabic word "Soof" (Wool) or from "Safa" (cleanliness), but its foundation lies in one’s personal sincerity in seeking Allah’s nearness and trying to live a life pleasing to Him. Study of the Quran, the Hadith, and the practical life of the holy Prophet Muhammad (S.A.W) and his faithful Companions provide unmistakable support to this reality." (Hazrat Moulana Allah Yar Khan (R.A)

 

SUFISM, AN ESSENTIAL PART OF ISLAM

Doubts exist not only in the minds of the Muslim faithful but also among the Ulema, notably the exoteric about Tasawwuf and its votaries. Often they lead to misunderstanding, as if Shariah and Tariqah were two separate entries, or that Tasawwuf was some obscure discipline foreign to Islam, or that it was altogether above the established laws and injunctions of our Religion. To help remove these misgivings and to reassure seekers, as well as scholars, our Sheikh Hazrat Moulana Allah Yar Khan (R.A), Sheikh Silsila Naqshbandia Awaisia, wrote Al-Jamal Wal Kamal, Aqaid-O-Kamalaat Ulmai-e-Deoband, Binat-e-Rasool (S.A.W), Daamad-e-Ali (R.A), Dalael-us-Salook, Ejaad-e-Mazhab Shia, Hayat-un-Nabi (S.A.W), Hayat Barzakhia, Ilm-o-Irfan, Niffaz-e-Shariat Aur Fiqah-e-Jaferia, Saif-e-Owaisi, Shikast-e-Ahdai Hussain and Tahkeek Halal Haram books.

 

BIOGRAPHY

Sheikh Allah Yar Khan was born in Chakrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The very year, he met Shaykh Abdul Rahim, who took him to the shrine of Shaykh Allah Deen Madni. By Divine Will his spiritual connection was right away established with the saint of the 10th century Hijra (sixteenth century) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years. In 1962 he was directed to carry out the propagation of Prophetic blessings - a noble mission that he accomplished with singular enthusiasm and devotion for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss as per his/her sincerity and capacity. Shaykh Allah Yar Khan's mission produced men and women of deep spiritual vision and distinction.

 

Although Hazrat Moulana Allah Yar Khan (R.A) have lived a major portion of his life as a scholar, with the avowed mission of illuminating the truth of Islam and the negation of fallacious sects, and this would appear quite removed from Tasawwuf, yet the only practical difference between the two, namely the use of the former as a media to expound the truth, and the latter to imbue people with positive faith. Nevertheless, people are amazed that a man, who until the other day, was known as a dialectician and a preacher of Islam, is not only talking of Mystic Path, but is also claiming spiritual bonds with the veteran Sufi Masters of the Past. This amazement is obviously out of place in the view of Quranic injunction: This is the bounty of Allah which He gives to whom He wills. (62:4)

 

THE PURIFICATION OF THE SOUL

The purification of the soul always formed part of the main mission of the Prophets; that is, the dissemination and propagation of the Devine Message. This responsibility later fell directly on the shoulders of the true Ulema in the Ummah of the last Prophet Muhammad (S.A.W), who, as his genuine successors, have continued to shed brave light in every Dark Age of materialism and sacrilege. In the present age of ruinous confusion, the importance of this responsibility has increased manifold; of the utter neglect of Islam by Muslims has not only driven them to misery, but also grievously weakened their bonds of faith in Allah and His Prophet Muhammad (S.A.W). The decay in their belief and consequent perversion in their conduct has reached a stage that any attempt to pull them out of the depth of ignominy and the heedless chaos of faithlessness, attracts grave uncertainties and apprehensions rather than a encouraging will to follow the Shariah, to purify the soul and to reform within. The Quranic Verse: Layers upon layers of darkness… (24:40) provides the nearest expression of their present state.

 

SHARIAH & SUFISM

Any action against the Sunnah (Prophet’s way of life) cannot be called Sufism. Singing and dancing, and the prostration on tombs are not part of Sufism. Nor is predicting the future and predicting the outcome of cases in the courts of law, a part of Sufism. Sufis are not required to abandon their worldly possessions or live in the wilderness far from the practical world. In fact these absurdities are just its opposites. It is an established fact that Tazkiyah (soul purification) stands for that inner purity which inspires a person’s spirit to obey the holy Prophet Muhammad (S.A.W). If a false claimant of Sufism teaches tricks and jugglery, ignoring religious obligations, he is an impostor. A true Sheikh will lead a believer to the august spiritual audience of the holy Prophet Muhammad (S.A.W). If you are fortunate enough to be blessed with the company of an accomplished spiritual guide and Sheikh of Sufism, and if you follow his instructions, you will observe a positive change in yourself, transferring you from vice to virtue.

 

ISLAM, AS A COMPLETE CODE OF LIFE

Islam, as a complete code of life or Deen, was perfected during the life of the Holy Prophet Muhammad (S.A.W). He was the sole teacher and his mosque was the core institution for the community. Although Islam in its entirety was practiced during that blessed era, the classification and compilation of its knowledge into distinct branches like ‘Tafsir’ (interpretation of the Quran), Hadith (traditions or sayings of the holy Prophet- SAWS), Fiqh (Islamic law), and Sufism (the soul purification) were undertaken subsequently. This Deen of Allah passed from the holy Prophet Muhammad (S.A.W) to his illustrious Companions in two ways: the outward and the inward. The former comprised the knowledge defined by speech and conduct, i.e., the Quran and Sunnah. The latter comprised the invisible blessings or the Prophetic lights transmitted by his blessed self. These blessings purified the hearts and instilled in them a passionate desire to follow Islam with utmost love, honesty and loyalty.

 

WHAT’S SUFISM

Sufism is the attempt to attain these Barakah (Blessings). The Companions handed down Prophet Muhammad (S.A.W) teachings as well as blessings to the Taba’een. Their strong hearts were capable of infusing these blessings into the hearts of their followers. Both aspects of Islam were similarly passed on by the Taba’een to the Taba Taba’een. The compilation of knowledge and its interpretation led to the establishment of many schools of religious thought; famous four being the Hanafi, the Hanbali, the Maliki, and the Shafa'i, all named after their founders. Similarly, in order to acquire, safeguard and distribute his blessings, an organized effort was initiated by four schools of Sufism: The Naqshbandia, the Qadria, the Chishtia, and the Suharwardia. These schools were also named after their organizers and came to be known as Sufi Orders. All these Orders intend to purify the hearts of sincere Muslims with Prophetic lights. These Sufi Orders also grew into many branches with the passage of time and are known by other names as well. The holy Quran has linked success in this life and the Hereafter with Tazkiyah (soul purification). He, who purified, is successful. (87: 14) Sufi Orders of Islam are the institutions where the basics of Tazkiyah (soul purification) and its practical application are taught. They have graded programs in which every new seeker is instructed in Zikr-e Lisani (oral Zikr) and is finally taught the Zikr-e Qalbi (Remembrance in heart).

 

ZIKR-E QALBI

However, in the Naqshbandia Order, Zikr-e Qalbi is practiced from the very beginning. Adherence to the Sunnah (Prophet’s way of life) is greatly emphasized in this Order, because the seeker achieves greater and quicker progress through its blessings. The essence of Zikr is that the Qalb should sincerely accept Islamic beliefs and gain the strength to follow the Sunnah with even greater devotion. ‘If the heart is acquainted with Allah and is engaged in His Zikr; then it is filled with Barakaat-e Nabuwwat (Prophetic blessings) which infuse their purity in the mind and body. This not only helps in controlling sensual drives but also removes traces of abhorrence, voracity, envy and insecurity from human soul. The person therefore becomes an embodiment of love, both for the Divine and the corporeal. This is the meaning of a Hadith, “There is a lump of flesh in the human body; if it goes astray the entire body is misguided, and if it is reformed the entire body is reformed. Know that this lump is the Qalb”.’

 

PAS ANFAS

Recent History Khawajah Naqshband (d. 1389 CE) organized the Naqshbandia Order at Bukhara (Central Asia). This Order has two main branches – the Mujaddidia and the Owaisiah. The former is identified with Sheikh Ahmed Sirhindi, known as Mujaddid Alif Sani (literally: reviver of the second Muslim millennium), a successor to Khawajah Baqi Billah, who introduced the Order to the Indo- Pakistan sub-continent. The Owaisiah Order employs a similar method of Zikr but acquires the Prophetic blessings in the manner of Khawajah Owais Qarni, who received this beneficence from the Holy Prophet Muhammad (S.A.W) without a formal physical meeting. The Zikr employed by the Naqshbandia is ‘Zikr-e Khafi Qalbi’ (remembrance of Allah’s Name within the heart) and the method is termed ‘Pas Anfas’, which (in Persian) means guarding every breath. The Chain of Transmission of these Barakah, of course, emanates from the holy Prophet- SAWS.

 

SPIRITUAL BAI’AT (OATH OF ALLEGIANCE

It is necessary in all Sufi Orders that the Sheikh and the seekers must be contemporaries and must physically meet each other for the transfer of these blessings. However, the Naqshbandia Owaisiah Order goes beyond this requirement and Sufis of this Order receive these Barakah regardless of physical meeting with their Sheikh or even when the Sheikh is not their contemporary. Yet, it must be underscored that physical meeting with the Sheikh of this Order still holds great importance in dissemination of these Barakah. Sheikh Sirhindi writes about the Owaisiah Order in his book ‘Tazkirah’: ‘It is the most sublime, the most exalted, and the most effective…and the highest station of all others is only its stepping stone.’ By far the greatest singular distinction of the Naqshbandia Owaisiah Order is the honor of Spiritual Bai’at (Oath of Allegiance) directly at the blessed hands of the holy Prophet Muhammad (S.A.W).

 

SHEIKH HAZRAT MOULANA ALLAH YAR KHAN (R.A)

The Reviver Sheikh Allah Yar Khan was born in Chikrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The same year, he met Sheikh ‘Abdul Rahim, who took him to the shrine of Sheikh Allah Deen Madni. By Divine Will his spiritual connection was immediately established with the saint of the 10th century Hijra (sixteenth century CE) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years, after which he was directed to undertake the propagation of Prophetic blessings - a noble mission that he accomplished with singular zeal and dedication for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss commensurate with his/her sincerity and capacity. Sheikh Allah Yar Khan’s mission produced men and women of deep spiritual vision and eminence. He authored eighteen books, the most distinguished being Dalael us-Sulook (Sufism - An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) and Israr ul- Haramain (Secrets of the two holy Mosques). He was undoubtedly one of the most distinguished Sufi saints of the Muslim Ummah and a reviver of the Naqshbandia Owaisiah Order. He passed away on 18 February 1984 in Islamabad at the age of eighty.

 

THE CHAIN OF TRANSMISSION OF NAQSHBANDIA OWAISIAH

1. Hazrat Muhammad ur-Rasool Allah (Sall Allah-o Alaihi wa Sallam), 2. Hazrat Abu Bakr Siddiq (Radhi Allah-o Unho), 3. Hazrat Imam Hassan Basri (Rahmat Ullah Alaihi), 4. Hazrat Daud Tai (Rahmat Ullah Alaihi), 5. Hazrat Junaid Baghdadi (Rahmat Ullah Alaihi), 6. Hazrat Ubaid Ullah Ahrar (Rahmat Ullah Alaihi), 7. Hazrat Abdur Rahman Jami (Rahmat Ullah Alaihi), 8. Hazrat Abu Ayub Muhammad Salih (Rahmat Ullah Alaihi), 9. Hazrat Allah Deen Madni (Rahmat Ullah Alaihi), 10. Hazrat Moulana Allah Yar Khan (Rahmat Ullah Alaihi).

 

THE SPIRIT OR RUH

The spirit or Ruh of every person is a created reflection of the Divine Attributes and it originates in Alam-e Amar (Realm of Command). Its food is the Light of Allah or the Divine Refulgence, which it acquires from the Realm of Command through the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him), whose status in the spiritual world is like that of the sun in the solar system. The Quran refers to him as the ‘bright lamp’. Indeed, he is the divinely selected channel of all Barakah. All Exalted Messengers themselves receive these Barakah from him.

 

LATAIF

The human Ruh also possesses vital organs like the physical body; through which it acquires its knowledge, food and energy. These are called Lataif (singular Latifah: subtlety). Scholars of various Sufi Orders have associated them with specific areas of the human body. The Naqshbandia Owaisiah Order identifies these Lataif as follows. First - Qalb: This spiritual faculty is located within the physical heart. Its function is Zikr. Its strength increases one’s capacity for Allah’s Zikr. Second – Ruh: The site of this Latifah, which is a distinct faculty of the human Ruh, is on the right side of the chest at the level of Qalb. Its primary function is concentration towards Allah. Third – Sirri: This is located above the Qalb and functions to make possible Kashf. Forth – Khaffi: This is located above the Ruh and functions to perceive the omnipresence of Allah. Fifth – Akhfa: This is located in the middle of chest, at the centre of the first four Lataif and makes it possible for the Ruh to perceive the closeness of Allah, Who is closer to us than our own selves. Sixth – Nafs: This Latifah is located at the forehead and functions to purify the human soul. Seventh – Sultan al-Azkar: This Latifah is located at the top centre of the head and serves to absorb the Barakah of Allah into the entire body, so that every cell resonates with Zikr.

 

FIVE EXALTED MESSENGERS OF GOD

There are Five Exalted Messengers among the many known and unknown Messengers of Allah. They are Hazrat Muhammad, Hazrat Nuh (Noah), Hazrat Ibrahim (Abraham), Hazrat Musa (Moses), and Hazrat Esa (Jesus), peace be upon them all. Hazrat Adam is the first Prophet of Allah and the father of mankind. Each Latifah is associated with a particular Prophet. The Barakah and lights from Hazrat Adam (peace be upon him), descend on the first Latifah Qalb; its lights are reflected from the first heaven and are yellowish. The second Latifah is associated with Hazrat Nuh and Hazrat Ibrahim (peace be upon them). Its lights descend from the second heaven and appear as golden red. The lights descending upon the third Latifah are from Hazrat Musa (peace be upon him) and are white. One the fourth Latifah, the lights of Hazrat Esa (peace be upon him) descend from the fourth heaven and are deep blue. The fifth Latifah receives its Barakah directly from the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him). The lights associated with this Latifah are green, descend from the fifth heaven, and overwhelm all the first four Lataif. The Lights descending upon the sixth and seventh Lataif are the Divine Lights, whose color and condition cannot be determined. These are like flashes of lightening that defy comprehension. If Allah blesses a seeker with Kashf, he can observe all of this. The vision is slightly diffused in the beginning, but gradually the clarity improves.

 

SULOOK

Stages of the Path After all seven Lataif of a seeker have been illuminated with Divine Lights through Tawajjuh of the Sheikh and his Ruh has acquired the ability to fly, the Sheikh initiates its journey on the sublime Path of Divine nearness. The Path is known as Sulook, and its stages are not hypothetical imaginations but real and actually existing stations on the spiritual Path. These are also referred to as Meditations, because a seeker mentally meditates about a station while his/her Ruh actually ascends towards it. The first three stations that form the base of whole Sulook are described as; Ahadiyyat, a station of Absolute Unity of Divinity. It is above and beyond the seven heavens. It is so vast a station that the seven heavens and all that they encompass are lost within Ahadiyyat as a ring is lost in a vast desert. Its lights are white in color. Maiyyat station denotes Divine Company, ‘He is with you, wherever you might be.’ This station is so vast that Ahadiyyat along with the seven heavens beneath are lost within it as a ring is lost in a desert. Its lights are green in color. Aqrabiyyat station denotes Divine Nearness, ‘He is nearer to you than your life- vein.’ Again, Aqrabiyyat is vast as compared to Maiyyat in the same proportion. Its lights are golden red and are reflected from the Divine Throne. It is indeed the greatest favor of Almighty Allah that He blesses a seeker with an accomplished Sheikh, who takes him to these sublime stations. The final station that a seeker attains to during his/her lifetime becomes his/her Iliyyeen (blessed abode) in Barzakh and his/her Ruh stays at this station after death.

  

ZIKR

Why is Zikr Necessary for Everyone? Allah ordains every soul in the Quran to Perform Zikr. This not only means reciting the Quran and Tasbeeh but also Zikr-e Qalb. It is only through Zikr-e Qalbi that Prophetic Lights reach the depths of human soul and purify it from all vice and evil. Zikr infuses a realization of constant Divine Presence and a seeker feels great improvement in the level of sincerity and love towards Allah and the holy Prophet- SAWS. Such levels of sincerity, love and feelings of Divine Presence can never be obtained without Zikr. It would be a mistake to believe that Zikr may be a requirement only for the very pious and virtuous people. Zikr provides the Prophetic blessings which are in effect the life line of every human soul. It transforms even the most corrupted humans into virtuous souls by bringing out the best in them. The fact is that Zikr is the only way to achieve true contentment and satisfaction in life. The holy Quran has pointed to this eternal fact that it is only through Zikr Allah that hearts can find satisfaction. Such satisfaction and peace are the ultimate requirements of every person, regardless of religion, race and ethnicity. Practicing Zikr regularly removes all traces of anxiety and restlessness, and guides the human soul to eternal bliss and peace.

 

KHALIFA MAJAZEEN

Hazrat Moulana Allah Yar Khan (R.A), during his life time in 1974, presented a nomination list to Prophet Muhammad (S.A.W), during Maraqba, of expected Khalifa Majazeen for Silsila Naqshbandia Awaisia. Prophet Muhammad (S.A.W) approved some names, deleted some of the names, and added down the name of Major Ghulam Muhammad as also Khalifa Majaaz of Silsila Naqshbandia Awaisia (which was not previously included in the list)

 

The approved names at that time included:

1. Mr. Muhammad Akram Awan Sahib,

2. Mr. Sayed Bunyad Hussain Shah Sahib,

3. Mr. Major Ahsan Baig Sahib,

4. Mr. Col. Matloob Hussain Sahib,

5. Mr. Major Ghulam Muhammad Sahib of Wan Bhachran Mianwali,

6. Mr. Molvi Abdul Haq Sahib,

7. Mr. Hafiz Abdul Razzaq Sahib,

8. Mr. Hafiz Ghulam Qadri Sahib,

9. Mr. Khan Muhammad Irani Sahib,

10. Mr. Maolana Abdul Ghafoor Sahib,

11. Mr. Syed Muhammad Hassan Sahib of Zohb.

 

These Majazeen were authorized to; held Majalis of Zikar (Pas Anfas) in their respective areas, arrange Majalis of Zikar in neighboring areas, train them on the way of Sulook, prepare them for Spiritual Bai’at (Oath of Allegiance), and present them to Sheikh Hazrat Moulana Allah Yar Khan for Spiritual Bai’at at the Hand of Prophet Muhammad (S.A.W), in the life of Hazrat Moulana Allah Yar Khan (R.A), and were all equal in status as Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).

 

Presently we are following Hazrat Major ® Ghulam Muhammad Sahib, Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).

 

Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.

 

The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.

 

Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.

 

CONTENTS

HISTORICAL SIDDHARTA GAUTAMA

Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.

 

The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.

 

The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.

 

No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.

 

TRADITIONAL BIOGRAPHIES

BIOGRAPHICAL SOURCES

The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.

 

From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.

 

NATURE OF TRADITIONAL DEPICTIONS

In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.

 

Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.

 

Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:

It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.

 

BIOGRAPHY

CONCEPTION AND BIRTH

The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.

 

Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.

 

The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.

 

While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.

 

Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.

 

EARLY LIFE AND MARRIAGE

Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.

 

When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.

 

RENUNCIATION AND ASCETIC LIFE

At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.

 

Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.

 

Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.

 

He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.

 

Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.

 

AWAKENING

According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.

 

Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").

 

According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.

 

According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.

 

FORMATION OF THE SANGHA

After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.

 

He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.

 

All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.

 

TRAVELS AND TEACHING

For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.

 

The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.

 

The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.

 

Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.

 

Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:

 

"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."

 

The Buddha is said to have replied:

 

"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."

 

Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.

 

Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.

 

In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.

 

MAHAPARINIRVANA

According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.

 

Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.

 

Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:

 

44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"

 

The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.

 

According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.

 

At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.

 

While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.

 

BUDDHA AND VEDAS

Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.

 

RELICS

After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.

 

PHYSICAL CHARACTERISTICS

An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".

 

The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)

 

"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)

 

A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.

 

Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").

 

Among the 32 main characteristics it is mentioned that Buddha has blue eyes.

 

NINE VIRTUES

Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:

 

- Buddho – Awakened

- Sammasambuddho – Perfectly self-awakened

- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.

- Sugato – Well-gone or Well-spoken.

- Lokavidu – Wise in the knowledge of the many worlds.

- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.

- Satthadeva-Manussanam – Teacher of gods and humans.

- Bhagavathi – The Blessed one

- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."

 

TEACHINGS

TRACING THE OLDEST TEACHINGS

Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.

 

According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:

 

"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"

"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"

"Cautious optimism in this respect."

 

DHYANA AND INSIGHT

A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36

 

CORE TEACHINGS

According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.

 

According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:

 

[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.

 

Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.

 

According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.

 

According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."

 

The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.

 

The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.

  

LATER DEVELOPMENTS

In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":

 

- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;

- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;

- Dependent origination: the mind creates suffering as a natural product of a complex process.

 

OTHER RELIGIONS

Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.

 

The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).

 

Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.

 

In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.

 

WIKIPEDIA

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Haridwar is an ancient city and municipality in the Haridwar district of Uttarakhand, India. The River Ganges, after flowing for 253 kilometres from its source at Gaumukh at the edge of the Gangotri Glacier, enters the Indo-Gangetic Plains of North India for the first time at Haridwar, which gave the city its ancient name, Gangadwára.

 

Haridwar is regarded as one of the seven holiest places (Sapta Puri) to Hindus. According to the Samudra manthan, Haridwar along with Ujjain, Nashik and Prayag (Allahabad) is one of four sites where drops of Amrit, the elixir of immortality, accidentally spilled over from the pitcher while being carried by the celestial bird Garuda. This is manifested in the Kumbha Mela being celebrated every 3 years in one of the 4 places, and thus every 12 years in Haridwar. Amidst the Kumbha Mela, millions of pilgrims, devotees, and tourists congregate in Haridwar to perform ritualistic bathing on the banks of the river Ganges to wash away their sins to attain Moksha. Brahma Kund, the spot where the Amrit fell, is located at Har ki Pauri (literally, "footsteps of the Lord") and is considered to be the most sacred ghat of Haridwar.

 

Haridwar is the headquarters and the largest city of the district. Today, the city is developing beyond its religious importance, with the fast developing industrial estate of State Industrial Development Corporation of Uttarakhand (SIDCUL) and the close by township of Bharat Heavy Electricals Limited in Ranipur, Uttarakhand as well as its affiliated ancillaries.

 

ETYMOLOGY

The name of the town has two spellings: Hardwar and Haridwar. Each of these names has its own connotation.

 

In Sanskrit, Hara means "Lord Shiva" and Dwara means "gate" or "gateway". Hence, Hardwar stands for "Gateway to Lord Shiva". Hardwar has been a typical place to start a pilgrim's journey in order to reach Mount Kailash, the eternal abode of Lord Shiva, Kedarnath, the northernmost Jyotirlinga and one of the sites of the smaller Char Dham pilgrimage circuit and Gaumukh, the source of River Ganga. Har ki Pauri or footsteps of Lord Shiva is considered the most sacred site in Hardwar.

 

On the other hand, Hari means "Lord Vishnu". So, Haridwar stands for "Gateway to Lord Vishnu". In order to reach Badrinath, one of the four Char Dhams, with a temple of Lord Vishnu, Haridwar is a typical place to start a pilgrim's journey. Therefore, the name Haridwar.

 

Haridwar is also known as the home of Devi Sati and the palace of her father Daksha. In ancient times, the town was also referred to as Gangadwára (गंगाद्वार), the place where the Ganges descends to the plains.

 

SEVEN HOLY PLACES

Haridwar (purnaic name Maya) is one of the seven most holy Hindu places in India, with Varanasi usually considered the holiest.

 

“ Ayodhyā Mathurā Māyā Kāśī Kāñcī Avantikā I

Purī Dvārāvatī caiva saptaitā mokṣadāyikāḥII – Garuḍa Purāṇa I XVI .14”

 

HISTORY

In the scriptures, Haridwar has been variously mentioned as Kapilasthana, Gangadwara and Mayapuri. It is also an entry point to the Char Dham (the four main centres of pilgrimage in Uttarakhand viz, Badrinath, Kedarnath, Gangotri, and Yamunotri), hence, Shaivaites (followers of Lord Shiva) and Vaishnavites (followers of Lord Vishnu) call this place Hardwar and Haridwar respectively, corresponding to Hara being Shiv and Hari being Vishnu.

 

In the Vanaparva of the Mahabharat, where sage Dhaumya tells Yudhisthira about the tirthas of India, Gangadwar, i.e., Haridwar and Kankhal, have been referred to, the text also mentions that Agastya Rishi did penance here, with the help of his wife, Lopamudra (the princess of Vidharba).

 

Sage Kapila is said to have an ashram here giving it, its ancient name, Kapila or Kapilasthana.

 

The legendary King, Bhagiratha, the great-grandson of the Suryavanshi King Sagar (an ancestor of Rama), is said to have brought the river Ganges down from heaven, through years of penance in Satya Yuga, for the salvation of 60,000 of his ancestors from the curse of the saint Kapila, a tradition continued by thousands of devout Hindus, who brings the ashes of their departed family members, in hope of their salvation. Lord Vishnu is said to have left his footprint on the stone that is set in the upper wall of Har Ki Pauri, where the Holy Ganges touches it at all times.

 

Haridwar came under the rule of the Maurya Empire (322–185 BCE), and later under the Kushan Empire (c. 1st–3rd centuries). Archaeological findings have proved that terra cotta culture dating between 1700 BCE and 1200 BCE existed in this region. First modern era written evidence of Haridwar is found in the accounts of a Chinese traveller, Huan Tsang, who visited India in 629 AD. during the reign of King Harshavardhan (590–647) records Haridwar as 'Mo-yu-lo', the remains of which still exist at Mayapur, a little to the south of the modern town. Among the ruins are a fort and three temples, decorated with broken stone sculptures, he also mentions the presence of a temple, north of Mo-yu-lo called 'Gangadwara', Gateway of the Ganges.

 

The city also fell to the Central Asian conqueror Timur Lang (1336–1405) on 13 January 1399.

 

During his visit to Haridwar, first Sikh Guru, Guru Nanak (1469–1539) bathed at 'Kushawart Ghat', wherein the famous, 'watering the crops' episode took place, his visit is today commemorated by a gurudwara (Gurudwara Nanakwara), according to two Sikh Janamsakhis, this visit took place on the Baisakhi day in 1504 AD, he later also visited Kankhal en route to Kotdwara in Garhwal. Pandas of the Haridwar have been known to keep genealogy records of most of the Hindu population. Known as vahis, these records are updated on each visit to the city, and are a repository of vast family trees of family in North India.

 

Ain-e-Akbari, written by Abul Fazal in the 16th century during the reign of Mughal Emperor Akbar, refers to it as Maya (Mayapur), known as Hardwar on the Ganges”, as seven sacred cities of Hindus. It further mentions it is eighteen kos (each approx. 2 km) in length, and large numbers of pilgrims assemble on the 10th of Chaitra. It also mentions that during his travels and also while at home, Mughal Emperor, Akbar drank water from the Ganges river, which he called 'the water of immortality'. Special people were stationed at Sorun and later Haridwar to dispatch water, in sealed jars, to wherever he was stationed

 

During the Mughal period, there was mint for Akbar's copper coinage at Haridwar. It is said that Raja Man Singh of Amber, laid that foundation of the present day city of Haridwar and also renovated the ghats at Hark Ki Pauri. After his death, his ashes are also said to have been immersed at Brahma Kund by Mughal emperor Akbar himself. Thomas Coryat, an English traveller, who visited the city in the reign of Emperor Jahangir (1596–1627) mentions it as 'Haridwara', the capital of Shiva.

 

Being one of the oldest living cities, Haridwar finds its mention in the ancient Hindu scriptures as it weaves through the life and time stretching from the period of the Buddha, to the more recent British advent. Haridwar has a rich and ancient religious and cultural heritage. It still has many old havelis and mansions bearing exquisite murals and intricate stonework.

 

One of the two major dams on the river Ganges, the Bhimgoda, is situated here. Built in 1840s, it diverts the waters of the Ganges to the Upper Ganges Canal, which irrigated the surrounding lands. Though this caused severe deterioration to the Ganges water flow, and is a major cause for the decay of the Ganges as an inland waterway, which till 18th century was used heavily by the ships of the East India Company, and a town as high up as Tehri, was considered a port city The headworks of the Ganges Canal system are located in Haridwar. The Upper Ganges Canal was opened in 1854 after the work began in April 1842, prompted by the famine of 1837–38. The unique feature of the canal is the half-kilometre-long aqueduct over Solani river at Roorkee, which raises the canal 25 metres above the original river.

 

'Haridwar Union Municipality' was constituted in 1868, which included the then villages of Mayapur and Kankhal. Haridwar was first connected with railways, via Laksar, through branch line in 1886, when the Awadh and Rohilakhand Railway line was extended through Roorkee to Saharanpur, this was later extended to Dehradun in 1900.

 

In 1901, it had a population of 25,597 and was a part of the Roorkee tehsil, in Saharanpur district of the United Province,[10] and remained so till the creation of Uttar Pradesh in 1947.

 

Haridwar has been an abode of the weary in body, mind and spirit. It has also been a centre of attraction for learning various arts, science, and culture. The city has a long-standing position as a great source of Ayurvedic medicines and herbal remedies and is home to the unique Gurukul (school of traditional education), including the Gurukul Kangri Vishwavidyalaya, which has a vast campus, and has been providing traditional education of its own kind, since 1902. Development of Haridwar took an upturn in the 1960s, with the setting up of a temple of modern civilisation, BHEL, a 'Navratna PSU' in 1962, which brought along not just a its own township of BHEL, Ranipur, close to the existing Ranipur village, but also a set of ancillaries in the region. The University of Roorkee, now IIT Roorkee, is one of the oldest and most prestigious institutes of learning in the fields of science and engineering.

 

GEOGRAPHY

The Ganges emerges from the mountains to touch the plains. The water in the river Ganges is mostly clear and generally cold, except in the rainy season, during which soil from the upper regions flows down into it.

 

The river Ganges flows in a series of channels separated from each other called aits, most of which are well wooded. Other minor seasonal streams are Ranipur Rao, Pathri Rao, Ravi Rao, Harnaui Rao, Begham Nadi etc. A large part of the district is forested, and Rajaji National Park is within the bounds of the district, making it an ideal destination for wildlife and adventure lovers. Rajaji is accessible through different gates; the Ramgarh Gate and Mohand Gate are within 25 km of Dehradun, while the Motichur, Ranipur and Chilla Gates are just about 9 km from Haridwar. Kunaon Gate is 6 km from Rishikesh, and Laldhang gate is 25 km from Kotdwara.

 

Haridwar district, covering an area of about 2360 km², is in the southwestern part of Uttarakhand state of India.

 

Haridwar is situated at height of 314 metres from the sea level, between Shivalik Hills in the North and Northeast and the Ganges River in the South.

 

HINDU GENEALOGY REGISTERS AT HARIDWAR

Something that is not well known today to Indians and to those settled abroad, in an ancient custom detailed family genealogies of Hindu families for the past several generations are kept by professional Hindu Brahmins popularly known as Pandas, at the Hindu holy city of Haridwar in hand written registers passed down to them over generations by their Brahmin ancestors which are classified according to original districts and villages of ones ancestors, with special designated Brahmin families being in charge of designated district registers, even for cases where ancestral districts and villages that have been left behind in Pakistan after Partition of India with Hindus having to migrate to India. In several cases present day decedents are now Sikhs and many maybe Muslims or even Christians. It is common for one to find details of up to, or even more than, ones seven past generations in these genealogy registers kept by the Pandas of Haridwar.

 

For centuries when Hindu ancestors visited the holy town of Haridwar for any purpose which may have mostly been for pilgrimage purposes or/and for cremation of their dead or for immersion of ashes and bones of their kin after cremation into the waters of the holy river Ganges as required by Hindu religious custom, it has been an ancient custom to go to the Pandit who is in charge of ones family register and update the family's genealogical family tree with details of all marriages, births and deaths from ones extended joint family.

 

In present day India people visiting Haridwar are dumbfounded when Pandas out of the blue solicit them to come and update their very own ancestral genealogical family tree, news travels like wildfire among the Pandas with ones family's designated Panda being quickly notified of ones visit. Nowadays with Hindu joint family system having broken down with people preferring more nuclear families, record keeping Pandits prefer visitors to Haridwar to come prepared after getting in touch with all of ones extended family and bringing all relevant details regarding ones ancestral district and village, names of grand parents and great grand parents and marriages, births and deaths that have occurred in the extended family, even with as much details as possible of the families married into. A visiting family member is required to personally sign the family genealogical register furnished by ones Family Panda after updating it for future family visitors and generations to see and to authenticate the updated entries, friends and other family members accompanying on the visit may also be requested to sign as witnesses. However it is preferable to visit one's family pandas before immerson of ashes of one's kin as they will help properly in this rituals.

 

PLACES OF INTEREST

In Hindu traditions, the 'Panch Tirth' (Five Pilgrimages) within Haridwar, are "Gangadwar" (Har ki Pauri), Kushawart (Ghat in Kankhal), Bilwa Tirtha (Mansa Devi Temple) and Neel Parvat (Chandi Devi Temple). There are several other temples and ashrams located in and around the city. Also, alcohol and non-vegetarian food is not permitted in Haridwar.

 

HAR KI PAURI

This sacred Ghat was constructed by King Vikramaditya (1st century BC) in memory of his brother Bharthari. It is believed that Bharthari came to Haridwar and meditated on the banks of the holy Ganges. When he died, his brother constructed a Ghat in his name, which later came to be known as Har Ki Pauri. The most sacred ghat within Har Ki Pauri is Brahmakund. The evening prayer (Aarti) at dusk offered to Goddess Ganga at Har Ki Pauri (steps of God Hara or Shiva) is an enchanting experience for any visitor. A spectacle of sound and colour is seen when, after the ceremony, pilgrims float Diyas (floral floats with lamps) and incense on the river, commemorating their deceased ancestors. Thousands of people from all around the world do make a point to attend this prayer on their visit to Haridwar. A majority of present ghats were largely developed in the 1800s. On the night of Dussehra or a few days before that the Ganga Canal is dried in Haridwar to clean the riverbed. The water is restored on Dewali. It is believed that on Dussera Maa Ganga goes to her father's house and returns after Bhai Duj or Bhai Phota. It is for this reason that the waters in the Ganga canal in Haridwar are partially dried on the night of Dussehra and the waters are restored on the day of Bhai Duj or Bhai Phota.

 

CHANDI DEVI TEMPLE

The temple is dedicated to Goddess Chandi, who sits atop the 'Neel Parvat' on the eastern bank of the river Ganges. It was constructed in 1929 A.D. by the king of Kashmir, Suchat Singh. Skanda Purana mentions a legend, in which Chanda-Munda, the Army Chief of a local Demon Kings Shumbha and Nishumbha were killed by goddess Chandi here, after which the place got the name Chandi Devi. It is believed that the main statue was established by the Adi Shankaracharya in 8th century A.D. The temple is a 3 km trek from Chandighat and can also be reached through a ropeway.

 

MAYA DEVI TEMPLE

Situated at the top of Bilwa Parwat, the temple of Goddess Mansa Devi, literally meaning the Goddess who fulfills desires (Mansa), is a popular tourist destination, especially because of the cable cars, which offer a picturesque view of the entire city. The main temple houses two idols of the Goddess, one with three mouths and five arms, while the other one has eight arms.

 

KANKHAL

The ancient temple of Daksha Mahadev also known as Daksheshwar Mahadev Temple, is situated in the south Kankhal town. According to Hindu texts, King Daksha Prajapati, father of Dakshayani, Lord Shiva's first wife, performed a yagña, to which he deliberately did not invite Lord Shiva. When she arrived uninvited, he was further insulted by the king, seeing which Sati felt infuriated and self-immolated herself in the yagna kund. King Daksha was later killed by the demon Virabhadra, born out of Shiva's anger. Later the king was brought to life and given a goat's head by Shiva. Daksha Mahadev temple is a tribute to this legend.

 

Sati Kund, another well-known mythological heritage worth a visit is situated in the Kankhal. Legend has it that Sati immolated herself in this kund.

 

PIRAN KALIYAR

Piran Kaliyar Sharif, built by Ibrahim Lodhi, a ruler of Delhi, this 'Dargah' of Hazrat Alauddin Sabir Kaliyari, a 13th-century, Sufi Saint of Chishti Order (also known as Sarkar Sabir Pak), in Kaliyar village, 7 km. from Roorkee, is visited by devotees from all over the world, during the annual 'Urs' festival, which is celebrated from 1st day of sighting the moon to 16th day of Rabi al-awwal month, in the Islamic calendar.

 

NEEL DHARA PAKSHI VIHAR

This Bird Sanctuary is situated on the main Ganges river, or Neel Dhara, at the Bhimgoda Barrage, it is a paradise for bird watchers and home to many migratory birds during the winter season.

 

BHIMGODA TANK

This tank is situated at a distance of about 1 km from Har Ki Pauri. It is said that while Pandavas were going to Himalayas through Haridwar, prince Bhima drew water from the rocks here by thrusting his knee (goda), to the very ground.

 

DUHADHARI BARFANI TEMPLE

Part of the ashram of Dudhadhari Barfani Baba, this temple complex in white marble is one of most beautiful temples in Haridwar, especially the temples of Rama-Sita and Hanumana.

 

SUREHVARA DEVI TEMPLE

Temple of Goddess Sureshwari, situated in midst of Rajaji National Park. Serene and religious makes this temple abode of worshipers, saints etc. Located at outskirts of Haridwar in Ranipur and permission from forest rangers is necessary. The location of the temple is beyond the boundary of Bharat Heavy Electricals Limited, Haridwar.

 

PAWAN DHAM

A modern temple, made entirely of glass pieces, Pawan Dham is now a popular tourist destination. The temple complex was constructed by the effort of Swami Vedantanand Maharaj and the institute located there is growing under the leadership of Swami Sahaj Prakash Maharaj. People from Moga in Punjab have put considerable efforts and money to erect this place.

 

BHARAT MATA MANDIR

Bharat Mata Mandir is a multi-storey temple dedicated to Bharat Mata (Mother India). Bharat Mata Mandir was inaugurated on 15 May 1983 by Indira Gandhi on the banks of the river Ganges. It is situated adjacent to the Samanvaya Ashram, and stands eight stories tall to a height of 55 m. Each floor depicts an era in the Indian history, from the days of Ramayana until India's independence.

 

On the first floor is the statue of Bharat Mata. The second floor, Shur Mandir, is dedicated to the well renowned heroes of India. The third floor Matri Mandir is dedicated to the achievements of India's revered women, such as Radha, Mira, Savitri, Draupadi, Ahilya, Anusuya, Maitri, Gargi etc. The great saints from various religions, including Jainism, Sikhism, and Buddhism are featured on the fourth floor Sant Mandir. The assembly hall with walls depicting symbolic coexistence of all religions practised in India and paintings portraying history and beauty in various provinces, is situated on the fifth floor. The various forms of the Goddess Shakti can be seen on the sixth floor, whilst the seventh floor is devoted to all incarnations of Lord Vishnu. The eighth floor holds the shrine of Lord Shiva from which devotees can gain a panoramic view of Himalayas, Haridwar, and the splendour of the entire campus of Sapta Sarovar.

 

The temple was built under the former Shankaracharya Maha-Mandleshwar Swami Satyamitranand Giri Maharaj. Since the inception of the Swami Satyamitranand foundation in 1998, several other branches have been opened, namely in Renukut, Jabalpur, Jodhpur, Indore, and Ahmedabad.

   

The one on the left is my character, on the right the follower version.

Now, what I'm asking is very simple: why do they look different? I imported the .spf file, made the head bodypart using EEO's headmorph, created a texture set using the one I've installed.. but somewhat they look different, the follower seem older, and has those ridges on the forehead.

Why? Someone who can help me?

Hot on the heels of Train 4, Amtrak Train 6, the eastbound California Zephyr, rolls east, led by P42DCs 150 and 18.

....as a trend we're supposed to get us followers....here is a special one :P

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Jain temple-karkala-Karnataka-India

These cam follower arms for the Haas side-mount tool changer are fresh off one of the many Haas EC-400PP pallet-pool HMCs in the Haas machine shop. The material for the arms is rotary surface ground, and then the blanks are loaded into an EC-400PP to cut the profiles. The profiled blanks are then loaded into another EC-400PP to machine the fronts and backs of the arms. When assembled to the tool changer cam box, the arms drive the shaft that raises and lowers the double-arm during a tool swap.

Or trailing the pack...

Salt Lake City, often shortened to Salt Lake, or SLC is the capital and the most populous city in the state of Utah. With an estimated population of 191,180 in 2013, the city lies in the core of the Salt Lake City metropolitan area, which has a total population of 1,140,483 as of the 2013 estimate. Salt Lake City is further situated in a larger urban area known as the Salt Lake City-Provo-Ogden, UT Combined Statistical Area. This region is a corridor of contiguous urban and suburban development stretched along an approximate 120-mile segment of the Wasatch Front, comprising a total population of 2,389,225 as of 2013. It is one of only two major urban areas in the Great Basin (the other being Reno, Nevada), and the largest in the Intermountain West. In 2014, CNN deemed Salt Lake City to be the least stressed-out city in the United States, citing the low cost of living and abundance of jobs.

 

The city was founded in 1847 by Brigham Young, Isaac Morley, George Washington Bradley and several other Mormon followers, who extensively irrigated and cultivated the arid valley. Due to its proximity to the Great Salt Lake, the city was originally named "Great Salt Lake City"—the word "great" was dropped from the official name in 1868 by the 17th Utah Territorial Legislature. Although Salt Lake City is still home to the headquarters of The Church of Jesus Christ of Latter-day Saints (LDS Church), less than half the population of Salt Lake City proper are members of the LDS Church today.

 

Immigration of international LDS members, mining booms, and the construction of the first transcontinental railroad initially brought economic growth, and the city was nicknamed the Crossroads of the West. It was traversed by the Lincoln Highway, the first transcontinental highway, in 1913, and presently two major cross-country freeways, I-15 and I-80, intersect in the city. Salt Lake City has since developed a strong outdoor recreation tourist industry based primarily on skiing, and hosted the 2002 Winter Olympics. It is the industrial banking center of the United States.

 

Before Mormon settlement, the Shoshone, Ute, and Paiute had dwelt in the Salt Lake Valley for thousands of years. At the time of the founding of Salt Lake City, the valley was within the territory of the Northwestern Shoshone; however, occupation was seasonal, near streams emptying from Canyons into the Salt Lake Valley. The land was treated by the United States as public domain; no aboriginal title by the Northwestern Shoshone was ever recognized by the United States or extinguished by treaty with the United States. The first US explorer in the Salt Lake area is believed to be Jim Bridger in 1825, although others had been in Utah earlier, some as far north as the nearby Utah Valley (the Dominguez-Escalante expedition of 1776 were undoubtedly cognizant of the Salt Lake valley). U.S. Army officer John C. Frémont surveyed the Great Salt Lake and the Salt Lake Valley in 1843 and 1845. The Donner Party, a group of ill-fated pioneers, had traveled through the Great Salt Lake Valley in August 1846.

 

The first permanent settlements in the valley date to the arrival of the Latter-day Saints on 24 July 1847. They had traveled beyond the boundaries of the United States into Mexican Territory seeking an isolated area to practice their religion, far away from the violence and the persecution they experienced in the East. Upon arrival at the Salt Lake Valley, president of the church Brigham Young is recorded as stating, "This is the right place, drive on". Brigham Young claimed to have seen the area in a vision prior to the wagon train's arrival. They found the broad valley empty of any human settlement.

Part of Main Street 1890

 

Four days after arriving in the Salt Lake Valley, Brigham Young designated the building site for the Salt Lake Temple, which would eventually become a famous Mormon and

 

The Salt Lake Temple, constructed on the block that would later be called Temple Square, took 40 years to complete. Construction started in 1853, and the temple was dedicated on 6 April 1893. The temple has become an icon for the city and serves as its centerpiece. In fact, the southeast corner of Temple Square is the initial point of reference for the Salt Lake Meridian, and for all addresses in the Salt Lake Valley.

 

The Mormon pioneers organized a new state called Deseret and petitioned for its recognition in 1849. The United States Congress rebuffed the settlers in 1850 and established the Utah Territory, vastly reducing its size, and designated Fillmore as its capital city. Great Salt Lake City replaced Fillmore as the territorial capital in 1858, and the name was subsequently abbreviated to Salt Lake City. The city's population continued to swell with an influx of Mormon converts and Gold Rush gold seekers, making it one of the most populous cities in the American Old West.

 

Explorer, ethnologist, and author Richard Francis Burton traveled by coach in the summer of 1860 to document life in Great Salt Lake City, to investigate the claims of anti-Mormonists of his day, and to broaden his knowledge of the new faith. He was granted unprecedented access during his three-week visit, including audiences with President Brigham Young and other still-living contemporaries of Joseph Smith. The records of his visit include sketches of the early city buildings, a description of local geography and agriculture, commentary on its politics and social order, essays, speeches, and sermons from Brigham Young, Isaac Morley, George Washington Bradley and other prominent leaders, and snapshots of everyday life such as newspaper clippings and the menu from a high-society ball.

 

Disputes with the federal government ensued over the Mormon practice of polygamy. A climax occurred in 1857 when President James Buchanan declared the area in rebellion after Brigham Young refused to step down as governor, beginning the Utah War. A division of the United States Army, commanded by Albert Sidney Johnston, later a general in the army of the Confederate States of America, marched through the city and found that it had been evacuated. This division set up Camp Floyd approximately 40 mi (64 km) southwest of the city. Another military installation, Fort Douglas, was established in 1862 to maintain Union allegiance during the American Civil War. Many area leaders were incarcerated at the territorial prison in Sugar House in the 1880s for violation of anti-polygamy laws. The LDS Church began their eventual abandonment of polygamy in 1890, releasing "The Manifesto", which officially suggested that members obey the law of the land (which was equivalent to forbidding new polygamous marriages inside the U.S. and its territories, but not in Mormon settlements in Canada and Mexico). This paved the way for statehood in 1896, when Salt Lake City became the state capital.

 

The First Transcontinental Railroad was completed in 1869 at Promontory Summit on the north side of the Great Salt Lake. A railroad was connected to the city from the Transcontinental Railroad in 1870, making travel less burdensome. Mass migration of different groups followed. Ethnic Chinese (who laid most of the Central Pacific railway) established a flourishing Chinatown in Salt Lake City nicknamed "Plum Alley", which housed around 1,800 Chinese during the early 20th century. The Chinese businesses and residences were demolished in 1952 although a historical marker has been erected near the parking ramp which has replaced Plum Alley. Immigrants also found economic opportunities in the booming mining industries. Remnants of a once-thriving Japantown – namely a Buddhist temple and Japanese Christian chapel – still remain in downtown Salt Lake City. European ethnic groups and East Coast missionary groups constructed St. Mark's Episcopal Cathedral in 1874, the Roman Catholic Cathedral of the Madeleine in 1909 and the Greek Orthodox Holy Trinity Cathedral in 1923. This time period also saw the creation of Salt Lake City's now defunct red-light district that employed 300 courtesans at its height before being closed down in 1911.

  

During the late 19th and early 20th centuries, an extensive streetcar system was constructed throughout the city with the first streetcar running in 1872 and electrification of the system in 1889. As in the rest of the country, the automobile usurped the streetcar, and the last trolley was approved for conversion in 1941, yet ran until 1945, due to WWII. Trolley buses ran until 1946. Light rail transit returned to the city when UTA's TRAX opened in 1999. The S Line (formerly known as Sugar House Streetcar) opened for service in December 2013 on an old D&RGW right-of-way.

 

The city's population began to stagnate during the 20th century as population growth shifted to suburban areas north and south of the city. Few of these areas were annexed to the city, while nearby towns incorporated and expanded themselves. As a result, the population of the surrounding metropolitan area greatly outnumbers that of Salt Lake City. A major concern of recent government officials has been combating inner-city commercial decay. The city lost population from the 1960s through the 1980s, but experienced some recovery in the 1990s. Presently, the city is losing population again (though that of the metro area continues to grow), having lost an estimated 2 percent of its population since the year 2000.

 

The city has experienced significant demographic shifts in recent years. Hispanics now account for approximately 22% of residents and the city has a significant homosexual community. There is also a large Pacific Islander population, mainly made up of Samoans and Tongans; they compose roughly 2% of the population of the Salt Lake Valley area.

 

Salt Lake City was selected to host the 2002 Winter Olympics in 1995. The games were plagued with controversy. A bid scandal surfaced in 1998 alleging that bribes had been offered to secure the city for the 2002 games location. During the games, other scandals erupted over contested judging scores and illegal drug use. Despite the controversies, the games were heralded as a financial success, being one of the few in recent history to profit. In preparation major construction projects were initiated. Local freeways were expanded and repaired, and a light rail system was constructed. Olympic venues are now used for local, national, and international sporting events and Olympic athlete training. Tourism has increased since the Olympic games,[not in citation given] but business did not pick up immediately following them. Salt Lake City has expressed interest in bidding for the 2022 Winter Olympics

 

Salt Lake City hosted the 16th Winter Deaflympic games in 2007, taking place in the venues in Salt Lake City and Park City, and Rotary International chose the city as the host site of their 2007 convention, which was the single largest gathering in Salt Lake City since the 2002 Winter Olympics. The U.S. Volleyball Association convention in 2005 drew 39,500 attendees.

 

The burgeoning population of Salt Lake City and the surrounding metropolitan area, combined with its geographical situation, has led to air quality being a top concern for the populace and government officials in the past decade. The Wasatch Front is subject to strong temperature inversions during the winter, which trap pollutants and can lower air quality to levels too dangerous for outdoor activities for days or weeks at a time. The Utah Division of Air Quality closely monitors air quality and issues alerts for voluntary and mandatory actions when pollution exceeds federal safety standards. Protests held in 2013 at the Utah State Capitol have led to government initiatives at city, county, and state levels, with varying success. Automobiles are responsible for 60% of pollutants; in response, Salt Lake City has introduced measures to encourage walking, biking, and public transit as alternatives. However, the city only represents 10% of Salt Lake County's population, so the effect of these efforts on pollution levels has been limited. The Utah State Legislature has considered several bills aiming to reduce pollution, but few have passed despite the potential negative effects of pollution on the state's economic performance. The Salt Lake metro area's population is projected to double by 2040, putting further pressure on the region's air quality.

  

From Wikipedia

 

arkia

4X-EMA

Munich [MUC]

roseyourstylesl.wixsite.com/roseyourstylesl/single-post/2...

 

Jippie, finally over 400!

I thank u all;)

D5100 w/ Nikkor AF-S 24-70mm f/2.8G ED Lens

Botanic Garden, Brooklyn, New York

Heybaby Screenshot

Had to attend a meeting in Daventry today, on the way home I decided to visit a random church, I chose this one purely because I spotted it from across the fields. It has a strange collection of bits and bobs (worth a Google), the chancel was just boarded up! you could still get there, just via another door. There was an amazing oak effigy in there of Sir Thomas le Latymer. Met a lovely lady in there who was on flower duty. Amongst other things she told me a few Braybrooke facts, one was that the wooden effigy is a place of pilgrimage!! Then she told me how they used to do total submersion baptisms in the River Jordan (just outside the church) Then she went on to mention the tale that featured Braybrooke Castle (also just over the road) and a ghost called Isabelle!! I had a quick Google and found this:

In England during the fifteenth century (those were troubled times), there was a civil war in progress (The war of the Roses). After which, Edward IV needed and was grateful for any support which he could muster from the Barons. Such a person was John, Lord Seagrave and he stood tall in the King's favour. When Lord Seagrave passed through a town or a village he was cheered by the Yorkist followers and spurned by the Lancastrians.Burton and Barton were Yorkist places, this was because no one dare cross the powerful Lord Seagrave. The two villages Gave him a huge welcome on his return from the wars tributes of huge feasts and arches of white roses (the symbol of the Yorkists)to honour his triumph.

One man who did not take part in the war was Lord Latimer of Braybrook, for he stayed at his home which was the castle at Braybrook peacefully with his two children Isabel and Robert, his wife having died many years previously. Upon return from Cambridge for the vacation, Robert brought back a friend, Hugh Neville, and soon Hugh and Isabel were in love.

The Manor House at Burton was owned by Lord Latimer,and, whilst he was staying there with friends, Lord Seagraves entourage passed through Burton from London. With the Manor House facing the road along which the entourage was to pass, the lovers, Hugh and Isabel Stood under the white rose decorated porch, the beautiful Isabel stood amidst the decoration with an expectant look on her face.

The cheering grew ever louder as Lord Seagrave passed by the Manor House. Looking toward the group on the porch,he raised his hat.Isabel blushed because she know that John Seagrave was staring at her.The image of Isabel on the porch in all her beauty did not leave John Seagrave's mind that day and he could not forget her, this made him morose because he knew only too well that there would be a great deal of difficulty in arranging a union between himself and the beautiful Isabel.

Throwing caution to the wind, the following day he sent forth Sir Henry Clopton with a message for Lord Latimer. The message was an invitation to Lord Latimer to dine at Barton Castle. Should he accept, he would pehaps discuss the subject of a marriage between himself and Isabel. Lord Latimer gave his answer in no uncertain terms...He

would never accept the hospitality of Seagrave!

Lord Seagrave was seathing with anger upon hearing the response to his invitation and he was determined to gain his revenge upon Lord Latimer for such an insult. Lord Latimer himself became fearful of Isabel's kidnap as rumours spread of Lord Seagrave's great anger, and as a precaution, he returned to the castle at Braybrook and made sure that Isabel was accompanied every inch of the way.

Barton Seagrave had a huge, strong fortress surrounded by a deep moat and the surrounding countryside was wild and woody, a far cry from the Barton Seagrave of today. Due to his standing as a favorite of the King, The owner of the castle was in effect a law unto himself. A few weeks passed with no movement nor provocation on the part of Lord Seagrave and thus Latimer relaxed enough to perhaps brush aside all the speculation, perhaps he was being too cautious, perhaps he should afterall return to Burton Manor...upon consideration, he did.

Upon Latimer and Isabel's return, they settled back into Burton Manor, unfortunately, upon retiring to bed that first night, he heard screams coming from Isabel's bedroom...rushing to Isabel's quarters Hugh Neville found only an open window revealing the devastating scene of Isabel herself being kidnapped by a man on horseback.

Neville abandoned any caution he had and mounted his horse and persued them into the night. There was a storm that night and the rain was fierce and accompanied by the loud clapping of thunder...on and on he rode never quite catching them, he would only catch glimpses of them in the distance, until both Isabel and the unknown horseman dissapeared over the drawbridge and into the fortress at Barton Seagrave. Neville continued undaunted perhaps onward until he was brought from his horse by an arrow which was fired from one of the turrets striking him in the arm. He was rescued and brought back to Burton by the sad Lord Latimer and his son Robert.

The only person at that time with whom it should be said had any power over Seagrave

was that of the King, and Latimer spared no time in petitioning the King for the restoration of his precious daughter Isabel, but Seagrave was able to influence the King in such a way as to steer the King into not complying with Latimer's wishes. Latimer, failing this even resorted to trying to persuade neighbours into helping him in his plight,

but no one dared cross the powerful Lord Seagrave, this left poor Isabel at the mercy of

her captor.

During her captivity, Isabel was only fed bread and water and her health soon began to falter, luckily for her, the warder in charge of her was endowed with a little compassion and gave her a little extra food and somehow was able to allow her to communicate with her family, for he could not bear to see her in such a sorry state. After time, the warder realised that there was little or no hope for Isabel for he knew that there would be no chance for release for her and she could not survive living in such an awful place...his compassion for her grew such that he decided to help her escape the clutches of Lord Seagrave.

Choosing the right time, he waited for one particular night when Lord Seagrave had gone to the village of Pychley, the warder took hold of poor Isabel and carried her to the

drawbridge of the fortress and into the arms of Hugh Neville and her brother Robert.

after a joyful reunion they quickly whisked Isabelle onto the back of Robert's horse and

they rode with great haste toward the direction of Braybrook Castle hoping to use the

track leading through Kettering which crossed the river Ise. Upon approaching the ford at a place which now houses the A6 road which allows traffic to pass between Kettering

and Burton Latimer the waters being swollen after many days of torrential rain they

forged onward and urged their horses through the river.

Coming upon them rapidly was the dreaded figure of Lord Seagrave, they tried in vain to not be recognised, but to no avail...and Lord Seagrave met them half way across the ford. Lord Seagrave let loose his sword and with a fearsome blow slashed at Robert and killed him instantly. Hugh would not lose Isabel again...he would fight...the two men prepared to fight each other.

Isabel was so weak due to her captivity and was terrified...and in her panicked state fell from her horse into the swollen waters and was drowned before her beloved Hugh could save her. In desperation, Hugh began slashing at Lord Seagrave's horse and managed to dismount him, but Seagrave struck at Hugh and for a long time they fought in the mist and the darkness in the middle of the river. Hugh was still in a weakened state as his arm had not healed from the arrow which struck him from Seagrave's stronghold, Seagrave struck and slashed Neville's leg which sent him down into the waters where Seagrave ran him through with his sword...leaving his body to the mercy of the unforgiving waters which now enveloped and engulfed his lifeless form.

Enraged, Seagrave sped back to the castle, found the warden who had helped Isabel escape and had him hung, his body displayed upon the battlements and three other conspirers were buried within the walls of the castle, but Seagrave feared that Latimer might inform the King of his misdoings and have him punished, but alas, poor Lord Latimer, upon hearing of the events which had transpired died of a broken heart...

 

So The Legend Goes...

 

For three nights John Seagrave could not sleep, when at last he did, he was awoken to the sound of clashing helmets, the ghostly apparitions of Hugh and Robert stood pointing accusing fingers at him...then upon their vanishing, a hand was said to clasp a burning sword was thrust through the wall of his chamber, the light from this burning sword shed flickering light upon his ceiling illuminating the spectral head of the warder...The severed head let out a terrifying scream and dropped to the floor...

The sword Vanished and all was silence...

Still shaking, Seagrave then saw the ghostly figure of the beautiful Isabel who uttered the words " Oh Seagrave be warned, I shall appear before you at the ford, where I fell and drowned, If thou cross at night beware that death is approaching. When thou art dead I shall return to the ford every fortieth year, for the space of three hundred years. I shall come till thy castle is destroyed and grass covers thy halls. I come as a warning to repent thee of thy evil ways..." So saying, the apparition of Isabel dissapeared.

 

For some time, the rememberence of that grizzly night kept John Seagrave in check, but on one fated night upon returning from a caroose at Rockingham he approached Kettering. Upon crossing the river he remembered Isabel's curse. Surely enough, Isabel appeared, her shadowed ghostly figure spoke to Seagrave, uttering the words "Seagrave take heed" So shocked was John Seagrave from this point that he gave one half of his property to his son and the other to the church, then from that point he went into reclusion within a monastery.

Grass now grows where once stood the halls of Seagrave Castle and the three hundred year curse passed in 1771...

 

...Isabel walks the ford no more...

 

This page from a website developed by: gary catlin

K ENB 0.199 + SweetFX 1.47 + Dragonborn DLC + a few Mods.

 

More beautiful scenery from The Elder Scrolls V: Skyrim

 

Some Mods ...

 

Skyrim Immersive Creatures (where I got it from - requires DLC Dawnguard)

skyrim.nexusmods.com/mods/24913//?

 

Original SkyMoMod link ...

www.moddb.com/mods/skymomod-v12

 

Monster Wars v6

skyrim.nexusmods.com/mods/18997/?

 

Danariel Stormbow Follower

skyrim.nexusmods.com/mods/47649/?

 

FR Girl Followers with In-Game Body Changer

skyrim.nexusmods.com/mods/47063/?

 

Transformation Dark Knight and Paladin

www.loverslab.com/topic/14831-transformation-dark-knight-...

 

Jump animations

skyrim.nexusmods.com/mods/16069/?

 

BBP Armor paks (English translations)

www.loverslab.com/topic/6034-bbp-armor-english-translatio...

 

Warrior Within Weapons

skyrim.nexusmods.com/mods/42280/?

Hi, Thank you all for following me.. let me know your idea's for improving things

 

Visit this location at [Last Hope Crew] Scripting Sandbox - 3 Day Auto return [SLMC] in Second Life