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Beautiful words of the bible to inspired me as I come and go through the front door :)
prints by tankandtink on etsy. hung in random frames I spray painted.
Fresco on the walls of the Pothimala building at Guruharsahai, Punjab depicting Pirthi Chand Ji, the eldest son of the fourth Sikh Guru, Guru Ram Das Ji
He was excommunicated from the Sikh faith by his own father for altering the meanings of sacred scriptures to fit in with the views of the Moghal Emperor at the time. However, over time his descedants were eventually forgiven and allowed back into the Sikh faith.
Wat Phra Kaew (Thai: วัดพระแก้ว, rtgs: Wat Phra Kaeo, IPA: [wát pʰráʔ kɛ̂ːw], Pronunciation, English: Temple of the Emerald Buddha; full official name Wat Phra Si Rattana Satsadaram, Thai: วัดพระศรีรัตนศาสดาราม, IPA: [wát pʰráʔ sǐː rát.ta.náʔ sàːt.sa.daː.raːm]) is regarded as the most sacred Buddhist temple (wat) in Thailand. The Emerald Buddha housed in the temple is a potent religio-political symbol and the palladium (protective image) of Thai society. It is located in Phra Nakhon District, the historic centre of Bangkok, within the precincts of the Grand Palace.
The main building is the central phra ubosot, which houses the statue of the Emerald Buddha. According to legend, this Buddha image originated in India where the sage Nagasena prophesized that the Emerald Buddha would bring "prosperity and pre-eminence to each country in which it resides", the Emerald Buddha deified in the Wat Phra Kaew is therefore deeply revered and venerated in Thailand as the protector of the country. Historical records however dates its finding to Chiang Rai in the 15th century where, after it was relocated a number of times, it was finally taken to Thailand in the 18th century. It was enshrined in Bangkok at the Wat Phra Kaew temple in 1782 during the reign of Phutthayotfa Chulalok, King Rama I (1782–1809). This marked the beginning of the Chakri Dynasty of Thailand, whose present sovereign is Bhumibol Adulyadej, King Rama IX.
The Emerald Buddha, a dark green statue, is in a standing form, about 66 centimetres tall, carved from a single jade stone ("emerald" in Thai means deep green colour and not the specific stone). It is carved in the meditating posture in the style of the Lanna school of the northern Thailand. Except for the Thai King and, in his stead, the Crown Prince, no other persons are allowed to touch the statue. The King changes the cloak around the statue three times a year, corresponding to the summer, winter, and rainy seasons, an important ritual performed to usher good fortune to the country during each season.
HISTORY
In 1767, the Kingdom of Ayutthaya fell to the Burmese, and King Taksin then moved the capital to Thonburi where he built the old palace beside Wat Arun on the west bank of Chao Phraya River. In 1778, Taksin's army under the command of Chao Phraya Chakri (who later became Rama I) captured Vientiane and took the Emerald Buddha back to Thonburi.
In 1782, King Rama I succeeded to the throne and founded the Chakri Dynasty, and he decided to move the capital across the river to Bangkok as it would be better protected from attack. The site chosen for the palace is situated between two old wats, Wat Pho and Wat Mahathat, an area inhabited by Chinese residents who were then moved to the present Chinatown. He started the construction of the Grand Palace so that the palace may be ready for his coronation in 1785. Wat Phra Kaew, which has its own compound within the precinct of the palace, was built to house the Emerald Buddha, which is considered a sacred object that provides protection for the kingdom. Wat Phra Kaew was completed in 1784. The formal name of Wat Phra Kaeo is Phra Sri Rattana Satsadaram, which means "the residence of the Holy Jewel Buddha."
Wat Phra Kaew has undergone a number of renovations, restoration and additions in its history, particularly during the reign of King Rama III and Rama IV. Rama III started the renovations and rebuilding in 1831 for the 50th Anniversary of BangkoK of 1832, while Rama IV's restoration was completed by Rama V in time for the Bangkok Centennial celebrations in 1882. Further restoration was undertaken by Rama VII on Bangkok's 150th Anniversary in 1932, and by Rama IX for the 200th Anniversary in 1982.
EMERALD BUDDHA
It is not known when the statue of the Emerald Buddha was made, but it is generally believed that it was crafted in 14th-century Thailand. However, there are also claims that the statue originated in India or Sri Lanka. None of these theories can be firmly established as none of the historians could get a close look at the statue.
According to one account, the Emerald Buddha was found in Chiang Rai, Lanna in 1434, after a lightning storm struck a temple. The Buddha statue fell down and later became chipped, and the monks, after removing the stucco around the statue, discovered that the image was a perfectly made Buddha image from a solid piece of green jade. The image was moved a few time to various temples, first to Lampang, then to Chiang Mai, from where it was removed by prince Chao Chaiyasetthathirat to Luang Prabang, when his father died and he ascended the throne of both Lanna and Lan Xang, in 1551. The statue remained the it to his new capital of Lan Xang in Vientiane in the 1560s. The statue remained there for twelve years. King Chaiyasetthathirat then shifted it to his new capital of Lan Xang in Vientiane in the 1560s. He took the Emerald Buddha with him and the image remained in Vientiane for 214 years until 1778.
In the reign of King Taksin, Chao Phya Chakri (who later became Rama I) defeated Vientiane and moved the Emerald Buddha from Vientiane to Thonburi where it was installed in a shrine close to Wat Arun. When Chao Phra Chakri took over the throne and founded the Chakri Dynasty of the Rattanakosin Kingdom, he shifted his capital across the river to its present location in Bangkok. The Emerald Buddha was also moved across the river with pomp and pageantry and installed in the temple of Wat Phra Keaw.
LEGENDS
There a number of legends associated with the Emerald Buddha. It was said the iconic image of the Emerald Buddha was made by Nagasena, a saint in Pataliputra (present day Patna), India, who, with the help of Hindu god Vishnu and demigod Indra, had the Emerald Buddha image made. Nagasena predicted that:
The image of the Buddha is assuredly going to give to religion the most brilliant importance in five lands, that is in Lankadvipa (Sri Lanka), Ramalakka, Dvaravati, Chieng Mai and Lan Chang (Laos).
The Emerald Buddha image was taken to Sri Lanka after three hundred years in Pataliputra to save it during a civil war. In 457, King Anuruth of Burma sent a mission to Ceylon with a request for Buddhist scriptures and the Emerald Buddha, in order to promote Buddhism in his country. These requests were granted, but the ship lost its way in a storm during the return voyage and landed in Cambodia. When the Thais captured Angkor Wat in 1432 (following the ravage of the bubonic plague), the Emerald Buddha was taken to Ayutthaya, Kamphaeng Phet, Laos and finally Chiang Rai, where the ruler of the city hid it, and was later found.
ARCHITECTURE
Wat Phra Kaeo has a plethora of buildings within the precincts of the Grand Palace, which covers a total area of over 94.5 hectares. It has over 100 buildings with “200 years royal history and architectural experimentation” linked to it. The architectural style is named as Rattanakosin style (old Bangkok style). The main temple of the Emerald Buddha is very elegantly decorated and similar to the temple in ancient capital of Ayudhya. The roof is embellished with polished orange and green tiles, the pillars are inlaid in mosaic and the pediments are made of rich marble, installed around 18th century. The Emerald Buddha is deified over an elevated altar surrounded by large gilded decorations. While the upper part of this altar was part of the original construction, the base was added by King Rama III. Two images of the Buddha, which represent the first two kings of the Chakri dynasty, flank the main image. Over the years, the temple has retained its original design. However, minor improvements have been effected after its first erection during Rama I's reign; wood-work of the temple was replaced by King Rama III and King Chulalongkorn; during King Mongkut's reign, the elegant doors and windows and the copper plates on the floor were additions, Rama III refurbished the wall painting (indicative of the universe according to Buddhist cosmology) and several frescoes that display the various stages of the Buddha's life; three chambers were added on the western side by King Mongkut; in the chamber known as 'Phra Kromanusorn' at the northern end, images of Buddha have been installed in honour of the kings of Ayutthaya; and in the 19th century, In Khong, a famous painter executed the wall murals. The entry to the temple is from the third gate from the river pier.The entrance is guarded by a pair of yakshis (mythical giants – 5 metres high statues). The eponymous image Buddha in brilliant green colour is 66 centimetres (26 in) in height with a lap width of 48.3 centimetres. It is carved in a yogic position, known as Virasana (a meditation pose commonly seen in images in Thailand and also in South India, Sri Lanka and Southeast Asia). The pedestal on which the Emerald Buddha deified is decorated with Garuda (the mythical half-man half-bird form, a steed of Rama, who holds his mortal enemy Naga the serpent in his legs) motifs It is central to Thai Buddhism. The image made with a circular base has a smooth top-knot that is finished with a "dulled point marking at the top of the image". A third eye made in gold is inset over the elevated eyebrows of the image. The image appears divine and composed, with the eyes cast downward. The image has a small nose and mouth (mouth closed) and elongated ears. The hands are seen on the lap with palms facing upwards.
The entire complex, including the temples, is bounded by a compound wall which is one of the most prominent part of the wat is about 2 kilometres length. The compound walls are decorated with typically Thai murals, based on the Indian epic Ramayana. In Thai language these murals are known to form the Ramakian, the Thai national epic, which was written during the reign of Rama I. The epic stories formed the basic information to draw the paintings during the reign of King Rama I (1782–1809). These paintings are refurbished regularly. The murals, in 178 scenes, starting with the north gate of the temple illustrates the complete epic story of Ramayana sequentially, in a clockwise direction covering the entire compound wall. The murals serve to emphasise human values of honesty, faith, and devotion.
There are twelve salas that were built by Rama I, around the temple. They house interesting artefacts of regions such as Cambodia and Java. One of these salas had an inscription of Ramkamhaeng, which was shifted, in 1924, to the National Library. During the reign of King Mongkut, the Phra Gandharara – small chapel on the southwest corner – and a tall belfry were new additions.
WORSHIP AND CEREMONIES
Early in the Bangkok period, the Emerald Buddha used to be taken out of its temple and paraded in the streets to relieve the city and countryside of various calamities (such as plague and cholera). However, this practice was discontinued during Rama IV's reign as it was feared that the image could get damaged during the procession and also a practical line of thinking that Rama IV held "that diseases are caused by germs, not by evil spirits or the displeasure of the Buddha". The image also marks the changing of the seasons in Thailand, with the king presiding over the seasonal ceremonies.
Like many other Buddha statues in Thailand, the Emerald Buddha is dressed in a seasonal costume. It is a significant ritual held at this temple. In this ritual, dress of the deity is changed three times a year to correspond to the seasons. In summer it is a pointed crown of gold and jewels, and a set of jewelled ornaments that adorns the image from the shoulders to the ankles. In winter, a meshed dressing gown or drapery made of gold beads, which covered from the neck down like a poncho is used. During the rainy months, a top-knot headdress studded with gold, enamel and sapphires; the gold attire in the rainy season is draped over the left shoulder of the deity, only with the right shoulder left bare while gold ornaments embellish the image up to the ankles. The astrological dates for the ritual ceremonies, at the changing of the seasons, followed are in the 1st Waning Moon of Lunar Months 4, 8 and 12 (around March, July and November). The costume change ritual is performed by the Thai king who is the highest master of ceremonies for all Buddhist rites. On each occasion, the king himself "cleans the image by wiping away any dust that has collected and changing the headdress of the image". Then a king's royal attendant climbs up and performs the elaborate ritual of changing garments of the image as the king is chanting prayers to the deity. On this occasion, the king sprinkles water over the monks and the faithful who have assembled to witness the unique ritual and seeks blessings of the deity for good fortune during the upcoming season. The two sets of clothing not in use at any given time are kept on display in the nearby Pavilion of Regalia, Royal Decorations and Coins in the precincts of the Grand Palace. While Rama I initiated this ritual for the hot season and the rainy season, Rama III introduced the ritual for the winter season. The robes, which the image adorns, represents that of monks and King's depending on the season, a clear indication of highlighting its symbolic role "as Buddha and the King", which role is also enjoined on the Thai King who formally dresses the Emerald Buddha image.
A ceremony that is observed in the wat is the Chakri Day (begun on April 6, 1782), a national holiday to honour founding of the Chakri dynasty. On this day, the king attends the ceremony. The present king Rama IX, with his Queen, and entourage of the royal family, the Prime Minister, officials in the Ministry of Defence, and other government departments, first offer prayers at the Emerald Buddha temple. This is followed by visit to the pantheon to pay homage to the images of past Chakri rulers that are installed there.
The coronation ceremony, which marks the crowning of the king, is an important event of the Chakri dynasty. One such recent event took place when the present Rama IX was crowned the King. On this occasion, the King came to the Chapel Royal- the Wat Phra Keo – in a procession wearing a 'Great Crown'. After entering the chapel, the king made offerings of gold and silver flowers to the deity and also lighted candles. He also paid homage to the images of Buddha that represented the past kings of the dynasty. In the presence of assembled elite clergy of the kingdom, he took a formal vow of his religion and his steadfastness to 'Defend the Faith'.
RULES OF ENTRY AND CONDUCT
The sacred temples in Thailand follow a dress code, which is strictly followed. Men must wear long pants and sleeved shirts and shoes; women must wear long skirts. Visitors who arrive dressed otherwise may rent appropriate clothing items at the entry area of the temple. It is compulsory to remove the shoes before entering the temple, as a sign of respect of the Buddha, as is the practice in all other temples in Thailand. While offering prayers before the Buddha image, the sitting posture should avoid any offensive stretching of feet towards the deity; the feet should be tucked in towards the back.
OTHER MONUMENTS
While the surrounding portico of the shrine is an example of Thai craftsmanship, the perimeter of the temple complex has 12 open pavilions. These were built during the reign of Rama I. There is plethora of monuments in the temple complex. These are:Grand PalaceThe former residence of the King, the Grand Palace, adjoins the temple. The King makes use of this Grand Palace for ceremonial functions such as the Coronation Day. The King’s present residence is to the north of this Grand Palace and is known as the Chitlada Palace. The four structures surrounding the temple have history of their own. At the eastern end is the Borombhiman Hall (built in French architectural design), which was the residence of King Rama VI, now used as guest house for visiting foreign dignitaries. It has the dubious distinction of having been used as the operational headquarters and residence of General Chitpatima who attempted a coup, in 1981. The building to the west is the Amarindra hall, earlier a hall of Justice, now used for formal ceremonies. The Chakri Mahaprasat is the largest hall in the Grand Palace, built in 1882 by British architects, the architecture of which is fusion of Italian renaissance and Traditional Thai architecture. This style is called farang sai chada, (meaning: "Westerner wearing a Thai crown") as each wing has a shrine (mandap) crowned by a spire. Ashes of the Chakri kings (five ancestors) are enshrined in the largest of these shrines, also known as the pantheons, that were rebuilt after a fire in 1903 during Rama IV's reign. Ashes of the Chakri princess who could not become kings are enshrined in an adjoining hall. The throne room and the reception hall are on the first floor, while the ground floor houses a collection of weapons. The inner palace had the King’s harem (the practice was discontinued during King Rama VI's time who decreed the one wife rule), which was guarded by well trained female guards. Another hall in the palace is the 'Dusit hall' in Ratanokosin-style, which runs from east to west, which was initially an audience hall but now converted into a funerary hall for the Royal family. Royal family corpses are kept here for one year before they are cremated in a nearby field. There is also a garden which was laid during rama IV's reign. The garden depicts a "Thai mountain-and-woods-fable" mountain scenes where the coming of age ritual of shaving the topknot of the Prince is performed.PagodasThe temple grounds also depict three pagodas to its immediate north, which represent the changing centres of Buddhist influence. One such shrine to the west of the temple is the Phra Si Ratana Chedi, a 19th-century stupa built in Sri Lankan style enshrining ashes of the Buddha.Library
Rama I also built a library in Thai style, in the middle of the complex, known as the "Phra Mondop". The library houses an elegantly carved Ayutthaya-style mother-of-pearl doors, bookcases with the Tripitaka (sacred Buddhist manuscripts), human-and dragon-headed nagas (snakes), and images of Chakri kings.
During the 19th century, the Royal Pantheon was built in Khmer style to the east of the temple, which is kept open for only one day in year, in the month of October to commemorate the founding of the Chakri dynasty.
Model of Angkor WatThe temple complex also contains a model of Angkor Wat (the most sacred of all Cambodian shrines). In 1860, King Mongkut ordered his generals to lead 2,000 men to dismantle Angkor Wat and take it to Bangkok. Modern scholars suggested that the king wanted to show that Siam was still in control of Cambodia, as France was seeking to colonise Cambodia at that time. However, the king's order could not be fulfilled. A royal chronicle written by Lord Thiphakorawong (Kham Bunnag), then foreign minister, recorded that many Thai men fell ill after entering Cambodian wilderness. The chronicle also stated that forest-dwelling Khmer people ambushed the Thai army, killing many leading generals. King Mongkut then ordered the construction of the model within Wat Phra Kaew, instead of the real Angkor Wat that could not be brought to Bangkok. Mongkut died before he could see the model. Its construction was completed in the reign of his son, Chulalongkorn.Hermit statue
A hermit's bronze image, which is believed to have healing powers, is installed in a sala on the western side of the temple. It is near the entry gate. It is a black stone statue, considered a patron of medicine, before which relatives of the sick and infirm pay respects and make offerings of joss sticks, fruit, flowers, and candles.
EIGHT TOWERS
On the eastern side of the temple premises there are eight towers or prangs, each of a different colour. They were erected during the reign of Rama I and represent eight elements of Buddhism.
ELEPHANT STATUES
Statues of elephants, which symbolize independence and power, are seen all around the complex. As Thai kings fought wars mounted on elephants, it has become customary for parents to make their children circumambulate the elephant three times with the belief that that it would bring them strength. The head of an elephant statue is also rubbed for good luck; this act of the people is reflected in the smoothness of the surface of elephant statues here.
WIKIPEDIA
John 14:6 NKJV Jesus said to him " I am the way, the truth, and the life. No one comes to the father except through me."-----------------------------------------------------If you were told about a beautiful resort with a mansion to stay in, and a river running through the land, would you be interested in hearing more about it? If you found out that it is all inclusive, all expenses paid, would you want to know where it is? If you were told that it is part of of a free gift that anyone can have, would you ask how do i get it? Revelation Chapter 21 gives us a picture of this place- this New Jerusalem. A place with walls made of precious stones, streets of pure gold, and gates made of pearl. A place where there will be no more tears, no more death, no more sorrow, no more crying, no more pain. Our eternal home as believers is beyond our imagination. We will be free to become all that God created us to be- to His praise and Glory. And best of all, we will get to enjoy fellowship with our Lord and Savior forever. It will be a wonderful place to dwell, But there is only one way to get there from here. Jesus paid the price, Jesus built the bridge for us. [ John 3:16] " for God so loved the world that He gave His only begotten son, that whoever believes in Him should not perish but have everlasting life."------------- Jesus died on the cross for our sins ; Past, present, and future. If you have never trusted Jesus as your personal savior, you are missing out on a promise of a better life in heaven. Call out to Him wherever you are- He will meet you there. Admit that you are a sinner [ Romans 3:23] " for all have sinned and fall short of the glory of God."-------- Confess your sin [ 1 John 1:9] " if we confess our sins, He is faithful and just to forgive our sins and cleanse us from all unrighteousness."------ Repent or turn from sin, Proclaim that Jesus is Lord and you will be saved. [ Romans 10: 9,10,13] " that if you confess with your mouth the Lord Jesus and believe in your heart that God raised Him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. v.13 for whoever calls on the name of the Lord shall be saved."---------- Christ's sacrifice on the cross was enough to save everyone ; But we have to make the choice to accept the gift, or to reject the gift. I hope you will accept it now- before it is too late. [ 2 Peter 3:9] " The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance."-////
MCP Project 52
wk18 'first thing in the morning'
kristy mapp photography
This is the first thing I do every morning :)
This is one of twenty-six known manuscripts by the hand of Luke the Cypriot (active 1583-1625), an accomplished Greek calligrapher who worked after the Ottoman conquest of Constantinople (1453). He copied it in 1594 at his episcopal see of Buzǎu (in Wallachia, now Romania) and soon took it to Moscow, where it was richly illustrated with New Testament scenes by a team of anonymous Russian artists. The book contains passages taken from the four Gospels and arranged in the order in which they are read out loud in church in the course of the year (hence its name Lectionary, from the Latin "lectio," reading). Short intructions in Slavonic accompany some of the miniatures, offering a glimpse of the painters' working process.
To explore fully digitized manuscripts with a virtual page-turning application, please visit Walters Ex Libris.
"And Jabez called on the God of Israel, saying, Oh that thou wouldest bless me indeed, and enlarge my coast, and that thine hand might be with me, and that thou wouldest keep me from evil, that it may not grieve me! And God granted him that which he requested."
Context:
Verse 9: "And Jabez was more honourable than his brethren: and his mother called his name Jabez, saying, Because I bare him with sorrow."
Full chapter:
The sons of Judah; Pharez, Hezron, and Carmi, and Hur, and Shobal.
2 And Reaiah the son of Shobal begat Jahath; and Jahath begat Ahumai, and Lahad. These are the families of the Zorathites.
3 And these were of the father of Etam; Jezreel, and Ishma, and Idbash: and the name of their sister was Hazelelponi:
4 And Penuel the father of Gedor, and Ezer the father of Hushah. These are the sons of Hur, the firstborn of Ephratah, the father of Bethlehem.
5 And Ashur the father of Tekoa had two wives, Helah and Naarah.
6 And Naarah bare him Ahuzam, and Hepher, and Temeni, and Haahashtari. These were the sons of Naarah.
7 And the sons of Helah were, Zereth, and Jezoar, and Ethnan.
8 And Coz begat Anub, and Zobebah, and the families of Aharhel the son of Harum.
9 And Jabez was more honourable than his brethren: and his mother called his name Jabez, saying, Because I bare him with sorrow.
10 And Jabez called on the God of Israel, saying, Oh that thou wouldest bless me indeed, and enlarge my coast, and that thine hand might be with me, and that thou wouldest keep me from evil, that it may not grieve me! And God granted him that which he requested.
11 And Chelub the brother of Shuah begat Mehir, which was the father of Eshton.
12 And Eshton begat Bethrapha, and Paseah, and Tehinnah the father of Irnahash. These are the men of Rechah.
13 And the sons of Kenaz; Othniel, and Seraiah: and the sons of Othniel; Hathath.
14 And Meonothai begat Ophrah: and Seraiah begat Joab, the father of the valley of Charashim; for they were craftsmen.
15 And the sons of Caleb the son of Jephunneh; Iru, Elah, and Naam: and the sons of Elah, even Kenaz.
16 And the sons of Jehaleleel; Ziph, and Ziphah, Tiria, and Asareel.
17 And the sons of Ezra were, Jether, and Mered, and Epher, and Jalon: and she bare Miriam, and Shammai, and Ishbah the father of Eshtemoa.
18 And his wife Jehudijah bare Jered the father of Gedor, and Heber the father of Socho, and Jekuthiel the father of Zanoah. And these are the sons of Bithiah the daughter of Pharaoh, which Mered took.
19 And the sons of his wife Hodiah the sister of Naham, the father of Keilah the Garmite, and Eshtemoa the Maachathite.
20 And the sons of Shimon were, Amnon, and Rinnah, Benhanan, and Tilon. And the sons of Ishi were, Zoheth, and Benzoheth.
21 The sons of Shelah the son of Judah were, Er the father of Lecah, and Laadah the father of Mareshah, and the families of the house of them that wrought fine linen, of the house of Ashbea,
22 And Jokim, and the men of Chozeba, and Joash, and Saraph, who had the dominion in Moab, and Jashubilehem. And these are ancient things.
23 These were the potters, and those that dwelt among plants and hedges: there they dwelt with the king for his work.
24 The sons of Simeon were, Nemuel, and Jamin, Jarib, Zerah, and Shaul:
25 Shallum his son, Mibsam his son, Mishma his son.
26 And the sons of Mishma; Hamuel his son, Zacchur his son, Shimei his son.
27 And Shimei had sixteen sons and six daughters: but his brethren had not many children, neither did all their family multiply, like to the children of Judah.
28 And they dwelt at Beersheba, and Moladah, and Hazarshual,
29 And at Bilhah, and at Ezem, and at Tolad,
30 And at Bethuel, and at Hormah, and at Ziklag,
31 And at Bethmarcaboth, and Hazarsusim, and at Bethbirei, and at Shaaraim. These were their cities unto the reign of David.
32 And their villages were, Etam, and Ain, Rimmon, and Tochen, and Ashan, five cities:
33 And all their villages that were round about the same cities, unto Baal. These were their habitations, and their genealogy.
34 And Meshobab, and Jamlech, and Joshah, the son of Amaziah,
35 And Joel, and Jehu the son of Josibiah, the son of Seraiah, the son of Asiel,
36 And Elioenai, and Jaakobah, and Jeshohaiah, and Asaiah, and Adiel, and Jesimiel, and Benaiah,
37 And Ziza the son of Shiphi, the son of Allon, the son of Jedaiah, the son of Shimri, the son of Shemaiah;
38 These mentioned by their names were princes in their families: and the house of their fathers increased greatly.
39 And they went to the entrance of Gedor, even unto the east side of the valley, to seek pasture for their flocks.
40 And they found fat pasture and good, and the land was wide, and quiet, and peaceable; for they of Ham had dwelt there of old.
41 And these written by name came in the days of Hezekiah king of Judah, and smote their tents, and the habitations that were found there, and destroyed them utterly unto this day, and dwelt in their rooms: because there was pasture there for their flocks.
42 And some of them, even of the sons of Simeon, five hundred men, went to mount Seir, having for their captains Pelatiah, and Neariah, and Rephaiah, and Uzziel, the sons of Ishi.
43 And they smote the rest of the Amalekites that were escaped, and dwelt there unto this day.
King James Version (KJV)
Public Domain
card
. . . no matter who you are, no matter where you come from, no matter what you believe in, no matter if you are rich or poor: just take off your shoes, wash your feet, cover your head, walk in and you are warmly welcomed!!!
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Guru ka Taal is a historical Sikh pilgrimage place dedicated to the memory of ninth Guru Sri Guru Tegh Bahudar Ji. Guru ka Taal is near Sikandra in Agra. The Gurdwara was built over the place where the Guru Tegh Bahadur laid down his arms to offer arrest to Aurangazeb, the Mughal Emperor. Several devotees gather every year to pay homage to the great Sikh guru in this Gurudwara.
HISTORY
This historic structure dates back to the 17th century. Earlier it was a Taal (reservoir) in the area near Sikandra. It was built in 1610 AD to collect and conserve rainwater in Agra during Jehangir reign. The water of the reservoir was used for irrigation purposes during the dry season. The reservoir was ornamented with stone carvings. This is said to be the place where the Guru Tegh Bahadur laid down his arms to offer arrest to Aurangazeb. The Gurudwara called Guru Ka Taal was built in the 1970s due to the contributions and arduous efforts of Sant Baba Sadhu Singhji "Mauni".
ARCHITECTURE
There were twelve towers in the Taal, but only eight towers have survived the test of time and have now been retrieved. This red stone structure bears similarity to many other magnificent structures of the Mughals like the Agra Fort, Fatehpur Sikri etc.
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GURDWARA
A gurdwara (Punjabi: ਗੁਰਦੁਆਰਾ, gurduārā or , gurdwārā), meaning the gateway to the guru, is the place of worship for Sikhs; however, people of all faiths are welcomed in the Sikh Gurdwara. The gurdwara has a Darbar Sahib where the Guru Granth Sahib is seen and a Langar where people can eat free food served by the Sikh community. A gurdwara may also have a library, nursery, and classroom. A gurdwara can be identified from a distance by tall flagpoles bearing the Nishan Sahib, the Sikh flag.
The most well-known gurdwara is the Harmandir Sahib (aka The Golden Temple) in Amritsar, Punjab, India.
HISTORY
Nishan Sahib flags on tall poles over Harmandir Sahib in India
Nishan Sahib flags on poles at Harmandir Sahib, Amritsar.
The first gurdwara was built in Kartarpur, on the banks of Ravi River in the Punjab region by the first Sikh guru, Guru Nanak Dev Ji in the year 1521. It now lies in the Narowal District of west Punjab (Pakistan). The worship centres were built as a place where Sikhs could gather to hear the guru give spiritual discourse and sing religious hymns in the praise of Waheguru. As the Sikh population continued to grow, Guru Hargobind, the sixth Sikh guru, introduced the word 'gurdwara'.
The etymology of the term 'Gurdwara' is from the words 'gur (ਗੁਰ)' (a reference to the Sikh Gurus) and 'dwara (ਦੁਆਰਾ)' (gateway in Gurmukhi), together meaning 'the gateway through which the guru could be reached'. Thereafter, all Sikh places of worship came to be known as gurdwaras.
Some of the prominent Sikh shrines established by the Sikh Gurus are:
Nankana Sahib, established in the 1490s by first Sikh Guru, Guru Nanak Dev ji, Punjab, Pakistan.
Sultanpur Lodhi, established in 1499 became the Sikh centre during Guru Nanak Dev ji time Kapurthala District, Punjab (India).
Kartarpur Sahib, established in 1521 by the first Sikh Guru, Guru Nanak Dev ji, near River Ravi, Narowal, Punjab, Pakistan.
Khadur Sahib, established in 1539 by the second Sikh Guru, Guru Angad Dev ji, near River Beas, Amritsar District, Punjab, India.
Goindwal Sahib, established in 1552 by the third Sikh Guru, Guru Amar Das ji, near River Beas, Amritsar District Punjab, India.
Sri Amritsar, established in 1577 By the fourth Sikh Guru, Guru Ram Das ji, District Amritsar, Punjab (India).
Tarn Taran Sahib, established in 1590 by the fifth Sikh Guru, Guru Arjan Dev ji, District Tarn Taran Sahib, Punjab (India).
Kartarpur Sahib, established in 1594 by the fifth Sikh Guru, Guru Arjan Dev ji, near river Beas, Jalandhar District, Punjab (India).
Sri Hargobindpur, established by the fifth Sikh Guru, Guru Arjan Dev Ji, near river Beas, Gurdaspur District, Punjab (India).
Kiratpur Sahib, established in 1627 by the sixth Sikh Guru, Guru Hargobind ji, near river Sutlej, Ropar District, Punjab, India.
Anandpur Sahib, established in 1665 by the ninth Sikh Guru, Guru Tegh Bahadur ji, near river Sutlej, Punjab, India.
Paonta Sahib, established in 1685 by the tenth Sikh Guru, Guru Gobind Singh Ji, near river Yamuna, Himachal Pradesh India.
By the early 20th century, a number of Sikh gurdwaras in British India were under the control of the Udasi mahants (clergymen). The Gurdwara Reform Movement of the 1920s resulted in Shiromani Gurdwara Parbandhak Committee taking control of these gurdwaras.
DESCRIPTION
Any place where the Guru Granth Sahib is installed and treated with due respect according to Sikh Rehat Maryada (the Sikh code of conduct and convention) can be referred to as a gurdwara, whether it is a room in one's own house or a separate building. The main functions that are carried out in all public gurdwaras on a daily basis include:
Shabad Kirtan: which is the singing of hymns from the Guru Granth Sahib. Strictly speaking only Shabads from Guru Granth Sahib, Dasam Granth and the compositions of Bhai Gurdas and Bhai Nand Lal, can be performed within a gurdwara. It is improper to sing hymns to rhythmic folk tunes or popular film tunes.
Paath: which is religious discourse and reading of Gurbani from the Guru Granth Sahib, with its explanations. Broadly here are two types of Paath: Akhand Paath and Sadharan Paath.
Sangat and Pangat: providing a free community kitchen as a langar for all visitors, regardless of religious, regional, cultural, racial, caste, or class affiliations.
Along with these functions, the gurdwaras around the world serve the Sikh community in many other ways including acting as libraries of Sikh literature and schools to teach children Gurmukhi (Sikh script), housing the Sikh scriptures and organizing charitable work in the wider community on behalf of Sikhs.
There are no idols, statues, or religious pictures in a gurdwara. The essential feature of a gurdwara is the presence of the holy book and the eternal Sikh Guru, the Guru Granth Sahib. The Sikhs hold high respect for the teachings and commandments laid down in the Guru Granth Sahib.
A gurdwara has a darbar (main) hall, a free community kitchen called a langar, and some other facilities. A gurdwara is identified by tall flag-poles bearing the Nishan Sahib, the Sikh flag. Many of the historical gurdwaras associated with the lives of the Sikh Gurus have a sarovar (eco-friendly pool) attached for bathing.
The Sikh marriage ceremony, called Anand Karaj is performed inside a gurdwara. Sikhs also perform some of the rites of their death ceremony (Antam Sanskar) within the gurdwara. It is also the main focal point of most of the important Sikh Festivals, with the exception of Nagar Kirtan, which is a Sikh processional singing of holy hymns throughout a community. Such processions do begin and conclude at a gurdwara.
CUSTOMS
Many gurdwaras are designed to seat men on one side and women on the other, although designs vary, and the divided seating is far from mandatory. They do not generally sit together but on separate sides of the room, both at an equal distance from the Guru Granth Sahib, as a sign of equality. Worshippers are offered Karah Parshad (sweet flour and ghee-based food offered as prashad) in the hall, which is usually given into cupped hands by a sewadar (gurdwara volunteer).
In the langar room, food is cooked and served by the volunteers in the community. Only vegetarian food is served in the langar hall, to suit the visitors from different backgrounds so that no person may be offended. All people belonging to different faiths sit together to share a common meal, regardless of any dietary restrictions. The main philosophy behind the Langar is two-fold : to provide training to engage in Seva and an opportunity to serve people from all walks of life and to help banish all distinctions between high and low or rich and poor.
GURDWARA ARCHITECTURE
Unlike the places of worship in some other religious systems, gurdwara buildings do not have to conform to any set architectural design. The only established requirements are: the installation of the Guru Granth Sahib, under a canopy or in a canopied seat, usually on a platform higher than the specific floor on which the devotees sit, and a tall Sikh pennant flag atop the building.
Lately, more and more gurdwaras (especially within India) have been imitating more or less the Harimandir Sahib pattern, a synthesis of Indo-Persian and Sikh architecture. Most of them have square halls, stand on a higher plinth, have entrances on all four sides, and have square or octagonal domed sanctums usually in the middle. During recent decades, to meet the requirements of larger gatherings, bigger and better ventilated assembly halls, with the sanctum at one end, have become accepted style. The location of the sanctum, more often than not, is such as to allow space for circumambulation. Sometimes, to augment the space, verandahs are built to skirt the hall. A
popular model for the dome is the ribbed lotus, topped by an ornamental pinnacle. Arched copings, kiosks and solid domelets are used for exterior decorations.
SPIRITUAL SIGNIFICANCE
MEDITATING ON THE GURU GRANTH SAHIB
It is the duty of all Sikhs to engage in personal and communal meditation, Kirtan and the study of the holy Scriptures. Meditating and understanding the meaning of texts from the Guru Granth Sahib is important for the proper moral and spiritual development of a Sikh. One must study Gurmukhi script and be able to read Gurbani to understand the meaning of the text. A Sikh has to revert to the Guru Granth Sahib for the all spiritual guidance in one's life.
HOLY CONGREGATION (SADH SANGAT) AND REFLECTING ON GURBANI
It is believed that a Sikh is more easily and deeply engrossed by Gurbani when engaged in congregational gatherings. For this reason, it is necessary for a Sikh to visit gurdwara. On joining the holy congregation, Sikhs should take part and obtain the benefit from the combined study of the holy scriptures. No one is to be barred from entering a gurdwara regardless of their religious or regional background and are welcomed in.
VOLUNTARY SERVICE (SEVA)
Seva is an important and prominent part of the Sikh religion. Dasvand forms a central part of Sikh belief (of Vand Chhako) and literally means donating ten percent of one's harvest, both financial and in the form of time and service such as seva to the gurdwara and anywhere where help is needed. All Sikhs therefore get involved in this communal service whenever an opportunity arises. This in its simple forms can be: sweeping and washing the floors of the gurdwara, serving water and food (Langar) to or fanning the congregation, offering provisions or preparing food and doing other 'house keeping' duties.
Communal life and other matters
Sikhism offers strong support for a healthy communal life, and a Sikh must undertake to support all worthy projects which would benefit the larger community and promote Sikh principles. Importance is given to Inter-faith dialogue, support for the poor and weak; better community understanding and co-operation.
SIKH CEREMONIES WITHIN THE GURDWARA
Baby Naming Ceremony (Naam Karan)
Baptism Ceremony (Amrit Sanchar)
Marriage Ceremony (Anand Karaj)
Funeral Ceremony (Antim Sanskar)
Some other Rites and Conventions also take place within a gurdwara.
LEARNING AND OTHER FACILITIES
Many gurdwaras also have other facilities for Sikhs to learn more about their religion, such as libraries, complexes for courses in Gurmukhi (Sikh script), Sikhism and Sikh scriptures, meeting rooms, and room-and-board accommodation for those who need it. Gurdwaras are open to all people of all religions and are generally open all hours of a day. Some gurdwaras also provide temporary accommodations (serais) for visitors or devotees. The gurdwara also serves as a community centre and a guest house for travellers, occasionally a clinic, and a base for local charitable activities. Apart from morning and evening services, the gurdwaras hold special congregations to mark important anniversaries on the Sikh calendar. They become scenes of much éclat and festivity during celebrations in honour of the birth and death (Joythi Joyth Samaey) anniversaries of the Gurus and Vaisakhi.
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