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Harmandir Sahib (also Hari Mandir, Harimandar and other variants) (Punjabi: ਹਰਿਮੰਦਰ ਸਾਹਿਬ) is the most sacred gurdwara in all of Sikhism, located in Amritsar, Punjab, India. It was previously known as the Golden Temple, but was renamed in March 2005 by the SGPC. The temple is the most important sacred shrine for the Sikhs, who travel from all parts of the world to enjoy the blissful environments and offer their thanks by giving prayers. In addition, the sacred shrine is increasingly becoming a tourist attraction for visitors from all over the world. The Temple is located at 31°37′12″N, 74°52′37″E.
I met him on Bandra Hill Road liked his look , his turban , his peaceful attitude and shot a few frames.
He belongs to the Sikh religion.
about Sikhism
Sikhism,[1] founded in fifteenth century Punjab on the teachings of Guru Nanak Dev and ten successive Sikh Gurus (the last one being the sacred text Guru Granth Sahib), is the fifth-largest organized religion in the world.[2] This system of religious philosophy and expression has been traditionally known as the Gurmat (literally the counsel of the gurus) or the Sikh Dharma. Sikhism originated from the word Sikh, which in turn comes from the Sanskrit root śiṣya meaning "disciple" or "learner", or śikṣa meaning "instruction".[3][4]
The principal belief of Sikhism is faith in waheguru—represented using the sacred symbol of ik ōaṅkār, the Universal God. Sikhism advocates the pursuit of salvation through disciplined, personal meditation on the name and message of God. A key distinctive feature of Sikhism is a non-anthropomorphic concept of God, to the extent that one can interpret God as the Universe itself. The followers of Sikhism are ordained to follow the teachings of the ten Sikh gurus, or enlightened leaders, as well as the holy scripture entitled the Gurū Granth Sāhib, which, along with the writings of six of the ten Sikh Gurus, includes selected works of many devotees from diverse socio-economic and religious backgrounds. The text was decreed by Guru Gobind Singh, the tenth guru, as the final guru of the Khalsa Panth. Sikhism's traditions and teachings are distinctively associated with the history, society and culture of the Punjab. Adherents of Sikhism are known as Sikhs (students or disciples) and number over 23 million across the world. Most Sikhs live in Punjab in India and, until India's partition, millions of Sikhs lived in what is now Pakistani Punjab.[5]
The origins of Sikhism lie in the teachings of Guru Nanak and his successors. The essence of Sikh teaching is summed up by Nanak in these words: "Realisation of Truth is higher than all else. Higher still is truthful living".[6] Sikhism believes in equality of all humans and rejects discrimination on the basis of caste, creed, and gender. Sikhism also does not attach any importance to asceticism as a means to attain salvation, but stresses on the need of leading life as a householder.
Sikhism is a monotheistic religion.[7][8] In Sikhism, God—termed Vāhigurū—is shapeless, timeless, and sightless: niraṅkār, akāl, and alakh. The beginning of the first composition of Sikh scripture is the figure "1"—signifying the universality of God. It states that God is omnipresent and infinite, and is signified by the term ēk ōaṅkār.[9] Sikhs believe that before creation, all that existed was God and Its hukam (will or order).[10] When God willed, the entire cosmos was created. From these beginnings, God nurtured "enticement and attachment" to māyā, or the human perception of reality.[11]
While a full understanding of God is beyond human beings,[9] Nanak described God as not wholly unknowable. God is omnipresent (sarav viāpak) in all creation and visible everywhere to the spiritually awakened. Nanak stressed that God must be seen from "the inward eye", or the "heart", of a human being: devotees must meditate to progress towards enlightenment. Guru Nanak Dev emphasized the revelation through meditation, as its rigorous application permits the existence of communication between God and human beings.[9] God has no gender in Sikhism, (though translations may incorrectly present a male God); indeed Sikhism teaches that God is "Nirankar" [Niran meaning "without" and kar meaning "form", hence "without form"]. In addition, Nanak wrote that there are many worlds on which God has created life.[12]
[edit] Pursuing salvation and khalsa
A Sikh man at the Harimandir Sahib
Nanak's teachings are founded not on a final destination of heaven or hell, but on a spiritual union with God which results in salvation.[13] The chief obstacles to the attainment of salvation are social conflicts and an attachment to worldly pursuits, which commit men and women to an endless cycle of birth—a concept known as reincarnation.
Māyā—defined as illusion or "unreality"—is one of the core deviations from the pursuit of God and salvation: people are distracted from devotion by worldly attractions which give only illusive satisfaction. However, Nanak emphasised māyā as not a reference to the unreality of the world, but of its values. In Sikhism, the influences of ego, anger, greed, attachment, and lust—known as the Five Evils—are believed to be particularly pernicious. The fate of people vulnerable to the Five Evils is separation from God, and the situation may be remedied only after intensive and relentless devotion.[14]
Nanak described God's revelation—the path to salvation—with terms such as nām (the divine Name) and śabad (the divine Word) to emphasise the totality of the revelation. Nanak designated the word guru (meaning teacher) as the voice of God and the source and guide for knowledge and salvation.[15] Salvation can be reached only through rigorous and disciplined devotion to God. Nanak distinctly emphasised the irrelevance of outward observations such as rites, pilgrimages, or asceticism. He stressed that devotion must take place through the heart, with the spirit and the soul.
A key practice to be pursued is nām: remembrance of the divine Name. The verbal repetition of the name of God or a sacred syllable is an established practice in religious traditions in India, but Nanak's interpretation emphasized inward, personal observance. Nanak's ideal is the total exposure of one's being to the divine Name and a total conforming to Dharma or the "Divine Order". Nanak described the result of the disciplined application of nām simraṇ as a "growing towards and into God" through a gradual process of five stages. The last of these is sac khaṇḍ (The Realm of Truth)—the final union of the spirit with God.[15]
Nanak stressed now kirat karō: that a Sikh should balance work, worship, and charity, and should defend the rights of all creatures, and in particular, fellow human beings. They are encouraged to have a chaṛdī kalā, or optimistic, view of life. Sikh teachings also stress the concept of sharing—vaṇḍ chakkō—through the distribution of free food at Sikh gurdwaras (laṅgar), giving charitable donations, and working for the good of the community and others (sēvā).
[edit] The ten gurus and religious authority
Main article: Sikh Gurus
A rare Tanjore-style painting from the late 19th century depicting the ten Sikh Gurus with Bhai Bala and Bhai Mardana.
The term guru comes from the Sanskrit gurū, meaning teacher, guide, or mentor. The traditions and philosophy of Sikhism were established by ten specific gurus from 1499 to 1708. Each guru added to and reinforced the message taught by the previous, resulting in the creation of the Sikh religion. Nanak was the first guru and appointed a disciple as successor. Gobind Singh was the final guru in human form. Before his death, Gobind Singh decreed that the Gurū Granth Sāhib would be the final and perpetual guru of the Sikhs.[16] The Sikhs believe that the spirit of Nanak was passed from one guru to the next, " just as the light of one lamp, which lights another and does not diminish ",[17] and is also mentioned in their holy book.
After Nanak's passing, the most important phase in the development of Sikhism came with the third successor, Amar Das. Nanak's teachings emphasised the pursuit of salvation; Amar Das began building a cohesive community of followers with initiatives such as sanctioning distinctive ceremonies for birth, marriage, and death. Amar Das also established the manji (comparable to a diocese) system of clerical supervision.[15]
The interior of the Akal Takht
Amar Das's successor and son-in-law Ram Das founded the city of Amritsar, which is home of the Harimandir Sahib and regarded widely as the holiest city for all Sikhs. When Ram Das's youngest son Arjan succeeded him, the line of male gurus from the Sodhi Khatri family was established: all succeeding gurus were direct descendants of this line. Arjun Mathur was responsible for compiling the Sikh scriptures. Guru Arjan Sahib was captured by Mughal authorities who were suspicious and hostile to the religious order he was developing.[18] His persecution and death inspired his successors to promote a military and political organization of Sikh communities to defend themselves against the attacks of Mughal forces.
The Sikh gurus established a mechanism which allowed the Sikh religion to react as a community to changing circumstances. The sixth guru, Har Gobind, was responsible for the creation of the concept of Akal Takht (throne of the timeless one), which serves as the supreme decision-making centre of Sikhdom and sits opposite the Darbar Sahib. The Sarbat Ḵẖālsā (a representative portion of the Khalsa Panth) historically gathers at the Akal Takht on special festivals such as Vaisakhi or Diwali and when there is a need to discuss matters that affect the entire Sikh nation. A gurmatā (literally, guru's intention) is an order passed by the Sarbat Ḵẖālsā in the presence of the Gurū Granth Sāhib. A gurmatā may only be passed on a subject that affects the fundamental principles of Sikh religion; it is binding upon all Sikhs.[19] The term hukamnāmā (literally, edict or royal order) is often used interchangeably with the term gurmatā. However, a hukamnāmā formally refers to a hymn from the Gurū Granth Sāhib which is given as an order to Sikhs.
[edit] History
Main article: History of Sikhism
Nanak (1469–1538), the founder of Sikhism, was born in the village of Rāi Bhōi dī Talwandī, now called Nankana Sahib (in present-day Pakistan).[20] His father, Mehta Kalu was a Patwari, an accountant of land revenue in the employment of Rai Bular Bhatti, the area landlord. Nanak's mother was Tripta Devi and he had one older sister, Nanaki. His parents were Khatri Hindus of the Bedi clan. As a boy, Nanak was fascinated by religion, and his desire to explore the mysteries of life eventually led him to leave home and take missionary journeys.
In his early teens, Nanak caught the attention of the local landlord Rai Bular Bhatti, who was moved by his intellect and divine qualities. Rai Bular was witness to many incidents in which Nanak enchanted him and as a result Rai Bular and Nanak's sister Bibi Nanki, became the first persons to recognise the divine qualities in Nanak. Both of them then encouraged and supported Nanak to study and travel. Sikh tradition states that at the age of thirty, Nanak went missing and was presumed to have drowned after going for one of his morning baths to a local stream called the Kali Bein. One day, he declared: "There is no Hindu, there is no Muslim" (in Punjabi, "nā kōi hindū nā kōi musalmān"). It was from this moment that Nanak would begin to spread the teachings of what was then the beginning of Sikhism.[21] Although the exact account of his itinerary is disputed, he is widely acknowledged to have made four major journeys, spanning thousands of kilometres, the first tour being east towards Bengal and Assam, the second south towards Tamil Nadu, the third north towards Kashmir, Ladakh, and Tibet, and the final tour west towards Baghdad and Mecca.[22]
Nanak was married to Sulakhni, the daughter of Moolchand Chona, a rice trader from the town of Bakala. They had two sons. The elder son, Sri Chand, was an ascetic, and he came to have a considerable following of his own, known as the Udasis. The younger son, Lakshmi Das, on the other hand, was totally immersed in worldly life. To Nanak, who believed in the ideal of rāj maiṁ jōg (detachment in civic life), both his sons were unfit to carry on the Guruship.
[edit] Growth of the Sikh community
In 1538, Nanak chose his disciple Lahiṇā, a Khatri of the Trehan clan, as a successor to the guruship rather than either of his sons. Lahiṇā was named Angad Dev and became the second guru of the Sikhs.[23] Nanak conferred his choice at the town of Kartarpur on the banks of the river Ravi, where Nanak had finally settled down after his travels. Though Sri Chand was not an ambitious man, the Udasis believed that the Guruship should have gone to him, since he was a man of pious habits in addition to being Nanak's son. They refused to accept Angad's succession. On Nanak's advice, Angad shifted from Kartarpur to Khadur, where his wife Khivi and children were living, until he was able to bridge the divide between his followers and the Udasis. Angad continued the work started by Nanak and is widely credited for standardising the Gurmukhī script as used in the sacred scripture of the Sikhs.
Amar Das, a Khatri of the Bhalla clan, became the third Sikh guru in 1552 at the age of 73. Goindval became an important centre for Sikhism during the guruship of Amar Das. He preached the principle of equality for women by prohibiting purdah and sati. Amar Das also encouraged the practice of langar and made all those who visited him attend laṅgar before they could speak to him.[24] In 1567, Emperor Akbar sat with the ordinary and poor people of Punjab to have laṅgar. Amar Das also trained 146 apostles of which 52 were women, to manage the rapid expansion of the religion.[25] Before he died in 1574 aged 95, he appointed his son-in-law Jēṭhā, a Khatri of the Sodhi clan, as the fourth Sikh guru.
Jēṭhā became Ram Das and vigorously undertook his duties as the new guru. He is responsible for the establishment of the city of Ramdaspur later to be named Amritsar. Before Ramdaspur, Amritsar was known as Guru Da Chakk. In 1581, Arjan Dev—youngest son of the fourth guru—became the fifth guru of the Sikhs. In addition to being responsible for building the Darbar/Harimandir Sahib (called the Golden Temple), he prepared the Sikh sacred text known as the Ādi Granth (literally the first book) and included the writings of the first five gurus. In 1606, for refusing to make changes to the Granth and for supporting an unsuccessful contender to the throne, he was tortured and killed by the Mughal Emperor, Jahangir.[26]
[edit] Political advancement
Hargobind, became the sixth guru of the Sikhs. He carried two swords—one for spiritual and the other for temporal reasons (known as mīrī and pīrī in Sikhism).[27] Sikhs grew as an organized community and under the 10th Guru the Sikhs developed a trained fighting force to defend their independence. In 1644, Har Rai became guru followed by Harkrishan, the boy guru, in 1661. No hymns composed by these three gurus are included in the Sikh holy book.[28]
Tegh Bahadur became guru in 1665 and led the Sikhs until 1675. Teg Bahadur was executed by Aurangzeb for helping to protect Hindus, after a delegation of Kashmiri Pandits came to him for help when the Emperor condemned them to death for failing to convert to Islam.[29] He was succeeded by his son, Gobind Rai who was just nine years old at the time of his father's death. Gobind Rai further militarised his followers, and was baptised by the Pañj Piārē when he formed the Khalsa on 13 April 1699. From here on in he was known as Gobind Singh.
From the time of Nanak, when it was a loose collection of followers who focused entirely on the attainment of salvation and God, the Sikh community had significantly transformed. Even though the core Sikh religious philosophy was never affected, the followers now began to develop a political identity. Conflict with Mughal authorities escalated during the lifetime of Teg Bahadur and Gobind Singh. The latter founded the Khalsa in 1699. The Khalsa is a disciplined community that combines its religious purpose and goals with political and military duties.[30] After Aurangzeb killed four of his sons, Gobind Singh sent Aurangzeb the Zafarnamah (Notification/Epistle of Victory).
Shortly before his death, Gobind Singh ordered that the Gurū Granth Sāhib (the Sikh Holy Scripture), would be the ultimate spiritual authority for the Sikhs and temporal authority would be vested in the Khalsa Panth—the Sikh Nation/Community.[16] The first scripture was compiled and edited by the fifth guru, Arjan Dev, in 1604.
A former ascetic was charged by Gobind Singh with the duty of punishing those who had persecuted the Sikhs. After the guru's death, Baba Banda Singh Bahadur became the leader of the Sikh army and was responsible for several attacks on the Mughal empire. He was executed by the emperor Jahandar Shah after refusing the offer of a pardon if he converted to Islam.[31]
The Sikh community's embrace of military and political organisation made it a considerable regional force in medieval India and it continued to evolve after the demise of the gurus. After the death of Baba Banda Singh Bahadur, a Sikh Confederacy of Sikh warrior bands known as misls formed. With the decline of the Mughal empire, a Sikh Empire arose in the Punjab under Maharaja Ranjit Singh, with its capital in Lahore and limits reaching the Khyber Pass and the borders of China. The order, traditions and discipline developed over centuries culminated at the time of Ranjit Singh to give rise to the common religious and social identity that the term "Sikhism" describes.[32]
After the death of Ranjit Singh, the Sikh Empire fell into disorder and was eventually annexed by the United Kingdom after the hard-fought Anglo-Sikh Wars. This brought the Punjab under the British Raj. Sikhs formed the Shiromani Gurdwara Prabandhak Committee and the Shiromani Akali Dal to preserve Sikhs' religious and political organization a quarter of a century later. With the partition of India in 1947, thousands of Sikhs were killed in violence and millions were forced to leave their ancestral homes in West Punjab.[33] Sikhs faced initial opposition from the Government in forming a linguistic state that other states in India were afforded. The Akali Dal started a non-violence movement for Sikh and Punjabi rights. Jarnail Singh Bhindranwale emerged as a leader of the Bhindran-Mehta Jatha—which assumed the name of Damdami Taksal in 1977 to promote a peaceful solution of the problem. In June 1984, Indian Prime Minister Indira Gandhi ordered the Indian army to launch Operation Blue Star to remove Bhindranwale and his followers from the Darbar Sahib. Bhindranwale, and a large number of innocent pilgrims were killed during the army's operations. In October, Indira Gandhi was assassinated by two of her Sikh bodyguards. The assassination was followed by the 1984 Anti-Sikh riots massacre[34] and Hindu-Sikh conflicts in Punjab, as a reaction to the assassination and Operation Blue Star.
[edit] Scripture
There are two primary sources of scripture for the Sikhs: the Gurū Granth Sāhib and the Dasam Granth. The Gurū Granth Sāhib may be referred to as the Ādi Granth—literally, The First Volume—and the two terms are often used synonymously. Here, however, the Ādi Granth refers to the version of the scripture created by Arjan Dev in 1604. The Gurū Granth Sāhib refers to the final version of the scripture created by Gobind Singh.
[edit] Adi Granth
Main article: Ādi Granth
The Ādi Granth was compiled primarily by Bhai Gurdas under the supervision of Arjan Dev between the years 1603 and 1604.[35] It is written in the Gurmukhī script, which is a descendant of the Laṇḍā script used in the Punjab at that time.[36] The Gurmukhī script was standardised by Angad Dev, the second guru of the Sikhs, for use in the Sikh scriptures and is thought to have been influenced by the Śāradā and Devanāgarī scripts. An authoritative scripture was created to protect the integrity of hymns and teachings of the Sikh gurus and selected bhagats. At the time, Arjan Sahib tried to prevent undue influence from the followers of Prithi Chand, the guru's older brother and rival.[37]
The original version of the Ādi Granth is known as the kartārpur bīṛ and is claimed to be held by the Sodhi family of Kartarpur.[citation needed] (In fact the original volume was burned by Ahmad Shah Durrani's army in 1757 when they burned the whole town of Kartarpur.)[citation needed]
[edit] Guru Granth Sahib
Gurū Granth Sāhib folio with Mūl Mantra
Main article: Gurū Granth Sāhib
The final version of the Gurū Granth Sāhib was compiled by Gobind Singh in 1678. It consists of the original Ādi Granth with the addition of Teg Bahadur's hymns. It was decreed by Gobind Singh that the Granth was to be considered the eternal guru of all Sikhs; however, this tradition is not mentioned either in 'Guru Granth Sahib' or in 'Dasam Granth'.
Punjabi: ਸੱਬ ਸਿੱਖਣ ਕੋ ਹੁਕਮ ਹੈ ਗੁਰੂ ਮਾਨਯੋ ਗ੍ਰੰਥ ।
Transliteration: Sabb sikkhaṇ kō hukam hai gurū mānyō granth.
English: All Sikhs are commanded to take the Granth as Guru.
It contains compositions by the first five gurus, Teg Bahadur and just one śalōk (couplet) from Gobind Singh.[38] It also contains the traditions and teachings of sants (saints) such as Kabir, Namdev, Ravidas, and Sheikh Farid along with several others.[32]
The bulk of the scripture is classified into rāgs, with each rāg subdivided according to length and author. There are 31 main rāgs within the Gurū Granth Sāhib. In addition to the rāgs, there are clear references to the folk music of Punjab. The main language used in the scripture is known as Sant Bhāṣā, a language related to both Punjabi and Hindi and used extensively across medieval northern India by proponents of popular devotional religion.[30] The text further comprises over 5000 śabads, or hymns, which are poetically constructed and set to classical form of music rendition, can be set to predetermined musical tāl, or rhythmic beats.
A group of Sikh musicians at the Golden Temple complex
The Granth begins with the Mūl Mantra, an iconic verse created by Nanak:
Punjabi: ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ISO 15919 transliteration: Ika ōaṅkāra sati nāmu karatā purakhu nirabha'u niravairu akāla mūrati ajūnī saibhaṅ gura prasādi.
Simplified transliteration: Ik ōaṅkār sat nām kartā purkh nirbha'u nirvair akāl mūrat ajūnī saibhaṅ gur prasād.
English: One Universal Creator God, The Name Is Truth, Creative Being Personified, No Fear, No Hatred, Image Of The Timeless One, Beyond Birth, Self Existent, By Guru's Grace.
All text within the Granth is known as gurbānī. Gurbānī, according to Nanak, was revealed by God directly, and the authors wrote it down for the followers. The status accorded to the scripture is defined by the evolving interpretation of the concept of gurū. In the Sant tradition of Nanak, the guru was literally the word of God. The Sikh community soon transferred the role to a line of men who gave authoritative and practical expression to religious teachings and traditions, in addition to taking socio-political leadership of Sikh adherents. Gobind Singh declared an end of the line of human gurus, and now the Gurū Granth Sāhib serves as the eternal guru, with its interpretation vested with the community.[30]
[edit] Dasam Granth
Main article: Dasam Granth
A frontispiece to the Dasam Granth
The Dasam Granth (formally dasvēṁ pātśāh kī granth or The Book of the Tenth Master) is an eighteenth-century collection of poems by Gobind Singh. It was compiled in the shape of a book (granth) by Bhai Mani Singh some 13 to 26 years after Guru Gobind Singh Ji left this world for his heavenly abode.
From 1895 to 1897, different scholars and theologians assembled at the Akal Takht, Amritsar, to study the 32 printed Dasam Granths and prepare the authoritative version. They met at the Akal Takhat at Amritsar, and held formal discussions in a series of meetings between 13 June 1895 and 16 February 1896. A preliminary report entitled Report Sodhak (revision) Committee Dasam Patshah de Granth Sahib Di was sent to Sikh scholars and institutions, inviting their opinion. A second document, Report Dasam Granth di Sudhai Di was brought out on 11 February 1898. Basing its conclusions on a study of the old handwritten copies of the Dasam Granth preserved at Sri Takht Sahib at Patna and in other Sikh gurudwaras, this report affirmed that the Holy Volume was compiled at Anandpur Sahib in 1698[3] . Further re-examinations and reviews took place in 1931, under the aegis of the Darbar Sahib Committee of the Shiromani Gurdwara Prabhandak Committee. They, too, vindicated the earlier conclusion (agreeing that it was indeed the work of the Guru) and its findings have since been published.
[edit] Janamsakhis
Main article: Janamsākhīs
The Janamsākhīs (literally birth stories), are writings which profess to be biographies of Nanak. Although not scripture in the strictest sense, they provide an interesting look at Nanak's life and the early start of Sikhism. There are several—often contradictory and sometimes unreliable—Janamsākhīs and they are not held in the same regard as other sources of scriptural knowledge.
[edit] Observances
Observant Sikhs adhere to long-standing practices and traditions to strengthen and express their faith. The daily recitation from memory of specific passages from the Gurū Granth Sāhib, especially the Japu (or Japjī, literally chant) hymns is recommended immediately after rising and bathing. Family customs include both reading passages from the scripture and attending the gurdwara (also gurduārā, meaning the doorway to God; sometimes transliterated as gurudwara). There are many gurdwaras prominently constructed and maintained across India, as well as in almost every nation where Sikhs reside. Gurdwaras are open to all, regardless of religion, background, caste, or race.
Worship in a gurdwara consists chiefly of singing of passages from the scripture. Sikhs will commonly enter the temple, touch the ground before the holy scripture with their foreheads, and make an offering. The recitation of the eighteenth century ardās is also customary for attending Sikhs. The ardās recalls past sufferings and glories of the community, invoking divine grace for all humanity.[39]
The most sacred shrine is the Harimandir Sahib in Amritsar, famously known as the Golden Temple. Groups of Sikhs regularly visit and congregate at the Harimandir Sahib. On specific occasions, groups of Sikhs are permitted to undertake a pilgrimage to Sikh shrines in the province of Punjab in Pakistan, especially at Nankana Sahib and other Gurdwaras. Other places of interest to Sikhism in Pakistan includes the samādhī (place of cremation) of Maharaja Ranjit Singh in Lahore.
[edit] Sikh festivals
Festivals in Sikhism mostly centre around the lives of the Gurus and Sikh martyrs. The SGPC, the Sikh organisation in charge of upkeep of the gurdwaras, organises celebrations based on the new Nanakshahi calendar. This calendar is highly controversial among Sikhs and is not universally accepted. Several festivals (Hola Mohalla, Diwali, and Nanak's birthday) continue to be celebrated using the Hindu calendar. Sikh festivals include the following:
* Gurpurabs are celebrations or commemorations based on the lives of the Sikh gurus. They tend to be either birthdays or celebrations of Sikh martyrdom. All ten Gurus have Gurpurabs on the Nanakshahi calendar, but it is Guru Nanak Dev and Guru Gobind Singh who have a gurpurab that is widely celebrated in Gurdwaras and Sikh homes. The martyrdoms are also known as a shaheedi Gurpurab, which mark the martyrdom anniversary of Guru Arjan Dev and Guru Tegh Bahadur.
* Vaisakhi or Baisakhi normally occurs on 13 April and marks the beginning of the new spring year and the end of the harvest. Sikhs celebrate it because on Vaisakhi in 1699, the tenth guru, Gobind Singh, laid down the Foundation of the Khalsa an Independent Sikh Identity.
* Bandi Chhor Divas or Diwali celebrates Hargobind's release from the Gwalior Fort, with several innocent Hindu kings who were also imprisoned by Jahangir, on 26 October, 1619.
* Hola Mohalla occurs the day after Holi and is when the Khalsa Panth gather at Anandpur and display their warrior skills, including fighting and riding.
[edit] Ceremonies and customs
The anand kāraj (Sikh marriage) ceremony
Nanak taught that rituals, religious ceremonies, or idol worship is of little use and Sikhs are discouraged from fasting or going on pilgrimages.[40] However, during the period of the later gurus, and owing to increased institutionalisation of the religion, some ceremonies and rites did arise. Sikhism is not a proselytizing religion and most Sikhs do not make active attempts to gain converts. However, converts to Sikhism are welcomed, although there is no formal conversion ceremony. The morning and evening prayers take about two hours a day, starting in the very early morning hours. The first morning prayer is Guru Nanak's Jap Ji. Jap, meaning "recitation", refers to the use of sound, as the best way of approaching the divine. Like combing hair, hearing and reciting the sacred word is used as a way to comb all negative thoughts out of the mind. The second morning prayer is Guru Gobind Singh's universal Jaap Sahib. The Guru addresses God as having no form, no country, and no religion but as the seed of seeds, sun of suns, and the song of songs. The Jaap Sahib asserts that God is the cause of conflict as well as peace, and of destruction as well as creation. Devotees learn that there is nothing outside of God's presence, nothing outside of God's control. Devout Sikhs are encouraged to begin the day with private meditations on the name of God.
Upon a child's birth, the Guru Granth Sāhib is opened at a random point and the child is named using the first letter on the top left-hand corner of the left page. All boys are given the middle name or surname Singh, and all girls are given the middle name or surname Kaur.[41] Sikhs are joined in wedlock through the anand kāraj ceremony. Sikhs are required to marry when they are of a sufficient age (child marriage is taboo), and without regard for the future spouse's caste or descent. The marriage ceremony is performed in the company of the Guru Granth Sāhib; around which the couple circles four times. After the ceremony is complete, the husband and wife are considered "a single soul in two bodies."[42]
According to Sikh religious rites, neither husband nor wife is permitted to divorce. A Sikh couple that wishes to divorce may be able to do so in a civil court—but this is not condoned.[43] Upon death, the body of a Sikh is usually cremated. If this is not possible, any means of disposing the body may be employed. The kīrtan sōhilā and ardās prayers are performed during the funeral ceremony (known as antim sanskār).[44]
[edit] Baptism and the Khalsa
A kaṛā, kaṅghā and kirpān.
Khalsa (meaning pure) is the name given by Gobind Singh to all Sikhs who have been baptised or initiated by taking ammrit in a ceremony called ammrit sañcār. The first time that this ceremony took place was on Vaisakhi, which fell on 29 March 1698/1699 at Anandpur Sahib in Punjab. It was on that occasion that Gobind Singh baptised the Pañj Piārē who in turn baptised Gobind Singh himself.
Baptised Sikhs are bound to wear the Five Ks (in Punjabi known as pañj kakkē or pañj kakār), or articles of faith, at all times. The tenth guru, Gobind Singh, ordered these Five Ks to be worn so that a Sikh could actively use them to make a difference to their own and to others' spirituality. The 5 items are: kēs (uncut hair), kaṅghā (small comb), kaṛā (circular iron bracelet), kirpān (dagger), and kacchā (special undergarment). The Five Ks have both practical and symbolic purposes.[45]
[edit] Sikh people
Main article: Sikh
Further information: Sikhism by country
Punjabi Sikh family from Punjab, India
Worldwide, there are 25.8 million Sikhs and approximately 75% of Sikhs live in the Indian state of Punjab, where they constitute about 60% of the state's population. Even though there are a large number of Sikhs in the world, certain countries have not recognised Sikhism as a major religion and Sikhism has no relation to Hinduism. Large communities of Sikhs live in the neighboring states, and large communities of Sikhs can be found across India. However, Sikhs only make up about 2% of the Indian population.
In addition to social divisions, there is a misperception that there are a number of Sikh sectarian groups[clarification needed], such as Namdharis and Nirankaris. Nihangs tend to have little difference in practice and are considered the army of Sikhism. There is also a sect known as Udasi, founded by Sri Chand who were initially part of Sikhism but later developed into a monastic order.
Sikh Migration beginning from the 19th century led to the creation of significant communities in Canada (predominantly in Brampton, along with Malton in Ontario and Surrey in British Columbia), East Africa, the Middle East, Southeast Asia, the United Kingdom and more recently, Australia, New Zealand, the United States and Western Europe. Smaller populations of Sikhs are found in Mauritius, Malaysia, Fiji, Nepal, China, Pakistan, Afganistan, Iraq and many other countries
Sri Harmandir Sahib, also known as Sri Darbar Sahib or Golden Temple, (on account of its scenic beauty and golden coating ), is named after Hari (God) the temple of God. The Sikhs all over the world, daily wish to pay visit to Sri Amritsar and to pay obeisance at Sri Harmandir Sahib in their Ardas.
When we came out of the Akal Takth building (The seat of the Supreme religous clergy of the Sikh), the spectacular sunrise took our breath away!
More on Golden Temple
The LEGO version of Magnificent DARBAR SAHIB, It is my love & passion for the place & Lego Architecture.
Tried to explore beauty of every corner of the beautiful Complex with 18000+ LEGO pieces . Designed with Brick link Studio in 45 days .
Enjoy the LEGO MOC OF DARBAR SAHIB( THE GOLDEN TEMPLE) #legogurudwara #legogoldentemple #lego #legoindia #afol #afolindia #legophotography #legoamritsar #legomoc #singhbricks #legoideas #bricklink #studio #blstudio #goldentemplecomplex #goldentemplecomplexatnight #darbarsahibgate #darbarsahib #harmandirsahib #goldentemple #amritsar #legoindia #singhbricks #legoindia #thegoldentemple #thegreatamritsar #sikhart #legosikh #legoafolsindia #sgpc #amritsar #darbarsahib
Sikh Warrior Style Turban
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Bhai Tejinderpal Singh Ji's Dumaala
ਇੱਕ ਸਿੰਘ ਦੇ ਸੀਸ 'ਤੇ ਸਜਾਈ ਦਸਤਾਰ ਕੇਵਲ ਕੁਝ ਮੀਟਰ ਕੱਪੜਾ ਨਹੀਂ ਹੁੰਦਾ! ਓਹਦਾ ਇੱਕ-ਇੱਕ ਲੜ ਸ਼ਹੀਦਾਂ ਦੇ ਲਹੂ ਨਾਲ ਭਿਜਿਆ ਹੋਇਆ ਹੁੰਦਾ ਹੈ!! ਗੁਰੂ ਦੀ ਬਖਸ਼ਿਸ਼ ਤੇ ਰਹਿਮਤ ਨਾਲ ਸਜਿਆ ਹੋਇਆ ਹੁੰਦਾ ਹੈ!
ਅਕਾਲਲਲਲਲਲਲਲਲਲਲ!!!!!!!!!!!!!!
he was saying a prayer at harminder sahib (golden temple)..and the way he was standing with his eyes closed, i couldnt resist to shot this picture... may baba ji bless him..
Please: Do not use this picture anywhere without my permission.
Sukha Singh, Raja Singh, Joga Singh, Mehtab Singh, Paramjit Singh, Bhujangi Beparvah Singh, Baba Jageer Singh and Baba Swarnjit Singh reminisce the glorious days of Guru Hargobind Sahib.
From an article by Anna Bigelow:
Tying bonds of unity at Guru ki Maseet
As the light in the gurdwara courtyard grew golden, an unusual meeting took place between Baba Kirtan Singh, head of the Nihang Taran Dal in Baba Bakala, and Dr Mohammad Rizwanul Haque, Secretary of the Central Wakf Council, Delhi. The two men sat facing each other on simple string charpoys to discuss their shared interests in a masjid built by a Sikh Guru.
It was like observing master weavers at work as they interlaced two of the many threads that make up the rich tapestry of India’s religious and cultural fabric. Dr Haque sat leaning forward, listening raptly in order to make out the wavering but urgent voice of the elderly Sikh.
Baba Kirtan Singh had come prepared, bringing with him several texts of Sikh history, some written in Gurmukhi and others in Persian script. He read from the records about the Sikh Guru’s conversion of the house of a dead Muslim into a masjid and the setting up of a langar for the poor. He also told of an encounter between Guru Nanak and some Muslims that ended with the declaration that "if Hindus are the left hand, then Muslims are the right, and we all believe in the one true God." In this way, Baba Kirtan Singh skillfully wove together the history of the Gurus and the present situation, the preservation and maintenance of a place — the Guru ki Maseet in Sri Hargobindpur — that is precious to both the communities.
The maseet is picturesquely situated on a hill overlooking a curve in the mighty Beas river. After coming to the region in the early 17th century, Guru Hargobind built temples, gurdwaras, and a masjid to accommodate the spiritual needs of all the inhabitants. Since Partition there has been no Muslim population in the area. In the intervening years, the care of the site was taken up by Nihangs sent by Baba Kirtan Singh from his base in Baba Bakala, some 20 kilometres away. The present sevadar, Baba Balwant Singh, has been at the site since 1984, clearing weeds, sweeping dust, preparing langar, and fulfilling all the other obligations of his faith in service to the Guru, his Baba, and the Sikh tradition.
However, some hurdles had to be cleared. The area around the maseet had been encroached upon, the hillside was eroding and needed shoring up, and the local residents seemed largely unaware of this unique treasure and were not entirely comfortable with the Nihang presence at the site. Furthermore, a bir of the Guru Granth Sahib had been placed within the mosque and a Nishan Sahib erected near it, making the building’s identity as a maseet questionable.
As the restoration work began, the encroachment was cleared and the land cleaned up. A neighbour donated a piece of land and further property was purchased by CRCI with the assistance of UNESCO and the Sikh Foundation. Local residents contributed their time and energy to the site by organising a large seva with a langar that brought people from the entire region to the maseet — to see it, learn about it, and help it survive. People who had initially been skeptical or even afraid of the Nihangs began to learn about their beliefs and practices and now frequently and unhesitatingly visit the site to see the progress of the project.
Finally, a new space was built and the Guru Granth Sahib was moved out of the maseet. Various officials from the local Wakf Board, members of the SGPC, MLAs and Members of Parliament have visited the maseet and responded to queries from members of their communities who wished to know about the status of the site. All of these events culminated in the meeting on February 8 between Dr Haque and Baba Kirtan Singh in order to determine the future of the Guru ki Maseet.
The white-bearded elderly man in the blue and white turban sitting on one charpoy with his pile of books lovingly wrapped in cloth contrasted sharply in appearance, age and religion with the much younger, clean-shaven man in western clothes perched across from him. Yet at this meeting their unity of purpose and the similarity of their thinking was equally apparent.
Seeking common ground, Dr Haque had traveled a long and bumpy road from Delhi to Punjab to find Baba Kirtan Singh at his gurdwara. Baba Kirtan Singh had also made a long journey -- into the annals of Sikh history to discover precedents from the past that would strengthen the bonds of the two communities. The two men made great efforts to understand each other, to hear and be heard as they discussed the ways in which both communities could simultaneously live up to their interest and obligations to preserve and maintain the Guru’s maseet. They were helped in speaking to each other across languages and traditions by the translations of Punjab Wakf Board CEO Ikhlaq Ahmad Khan and CRCI Director Gurmeet Rai. As the conversation proceeded in Punjabi, Hindi and Urdu, the matter was clarified and an understanding reached. The Guru had built a masjid.
As Baba Kirtan Singh put it, "This maseet was established by our Guru. It is a maseet, but it is as important to us as a gurdwara." Dr Haque echoed this sentiment, declaring, "Your Guru built a maseet and it was his intention that Muslims come and perform namaz there. There are no Muslims now, but you (the Nihangs) have been preserving it very well and we all want it to stay in its original form." Later Baba Kirtan Singh stated that just as Muslims testify to the oneness of God, Sikhs say Sat Sri Akal. He again assured Dr Haque and the other representatives from the Wakf Board that they should not worry at all, the building would be kept as a maseet, as the Guru had wanted.
If the Guru built a mosque, it should be understood as more than a conciliatory gesture towards the other community. It was an act of community-building by a leader whose Miri-Piri sensibilities were steeped in the devotional traditions of Nanak, Baba Farid, Kabir and Namdev. The masjid is not simply a place sacred in various ways to these separate religions. It is an important symbol of the integrated past and present of India’s cultural heritage.
The maseet as a Muslim space also represents the deeply held principles of equality in Islam. This value is visible in the structure of the mosque itself. The horizontal orientation maximizes the proximity of the faithful to Mecca. It is further evident in the accessibility of the space to all people. Everyone is welcome here in a space that is designed to reflect the oneness of God and the importance of community. There is no rule in Islam against the participation of non-Muslims in the care of a Muslim shrine. On the contrary, there are countless precedents for the collective custody of such places. The only rules pertaining to who may or may not enter a masjid, or for that matter a gurdwara, are rules of adab, or right conduct, by which one shows respect to God, the place, and the assembled people, and oneself by entering in a state of bodily cleanliness with a covered head, bare feet, and a reverent attitude.
The crucial lesson to learn from this encounter is that these two leaders made deliberate and sincere efforts to meet each other, and to forge, rather than sever, the bonds between their two communities. Instead of seeking precedents and principles that would establish priority of their own claims and interests in the property, both strove to find the events and ideas of the past that would support their sharing of the maseet’s maintenance. In this way they established that sharing the responsibilities that both groups want to assume in the future care of the mosque is a fulfillment of the principles of their faiths. They further demonstrated that this joint project was simply one more example of India’s proud heritage of pluralism.
With the leadership of people like Dr Haque and Baba Kirtan Singh and the support of the Muslim and Nihang communities, neighbours, visitors, and benefactors, the Guru ki Maseet has every hope of surviving and providing future generations with yet another historic precedent for their efforts to live together in an increasingly plural and diverse society.
With the sound of the evening rehras permeating the air, providing a soothing sonic background, an agreement to this end was reached — the Guru ki Maseet is a mosque and should remain such, as per the wish of Guru Hargobind. The Nihangs who have cared for and respected the site for so long would continue to oversee its upkeep. The Guru Granth Sahib is in a newly built room at some distance from the maseet.
The locals of Sri Hargobindpur, who take increasing pride in their unique monument, will continue to support the place, doing seva there and executing plans for a community centre with a garden and library. Muslims who come are free to perform namaz. And visitors from all over the world will have the opportunity to see the Guru ki Maseet as a living example of the depth of India’s integration, past and present.
© 2010 Gurbir Singh Brar, all rights reserved.
This image is not available for use on websites, blogs or other media without the explicit written permission of the photographer.
Please view large... to see the deails of all the 3 photos. These photos have been taken in Hari Ke Pattan and Tarn Taran Gurdwara Amritsar, Punjab.
Also (though not a conscious decision), the people here belong to 3 different age groups performing 3 kinds of sewa.
Seva is a prominent part of Sikh religion. Illustrative models of voluntary service are organised for imparting training, in the Gurdwaras. Its simple forms are : sweeping and plastering the floors of the Gurdwara, serving water to or fanning the congregation, offering provisions to and rendering any, kind of service in the common kitchen-cum-eating house, dusting the shoes of the people visiting the Gurdwara, etc.
Guru Ka Langar : The philosophy behind the Langar (Guru's kitchen-cum-eating-house) is two-fold : to provide training to the Sikhs in voluntary service and to help banish all distinction of high and low, touchable and untouchable from the Sikhs' minds.
All human beings, high or low, and of any caste or colour may sit and eat in the Langar. No discrimination on grounds of the country of origin, colour, caste or religion must be made while making people sit in rows for eating. However, only Amritdhari Sikhs can eat off one plate.
Gearing up for the seventh photo-exhibition of my pictures of the Nihangs. The exhibition is the outcome of a 16-month sojourn with the Nihangs unraveling the mystique of these enigmatic people.
Jathedar Avtar Singh Makkar, President, SGPC, opens the exhibition on 12th May 2010 at 11:00 AM.
This string of photo-exhibitions was initiated at Lyallpur Khalsa College, Jalandhar on 20th July 2009 and will travel all over.
Idea is to introduce the youth to our rich culture and heritage.
© 2010 Gurbir Singh Brar, all rights reserved.
This image is not available for use on websites, blogs or other media without the explicit written permission of the photographer.
he was so happy to be fotographed... when i took his picture he wanted me to show him his picture..and he was so happy to c it... he again posed and said now take another shot... so this isnt the first one i took... he is a very lively person...
this is the roof @ harmandar sahib ji....in case u r wondering..yes it is gold... and these lights are adding more beauty...
Bhai Baljinder Singh preaches the teachings of Sikhism all over the world, as expounded by Sant Isher Singh ji. He has been working for years to make the Gurbani, Sikhism, and Sikh History resources available for use on the computer. Among his projects is a Gurbani Search Software named Isher Micromedia Software, which searches text of Sri Guru Granth Sahib and Vaars/Kabits Bhai Gurdas ji. His work has also been recognized by SGPC, Amritsar. Bhai Baljinder Singh maintains a website www.ik13.com that provides many resources regarding Sikhism.
Picture Taken @ Gurudwara Singh Sabha of Carteret, Port Reading, New Jersey
en.wikipedia.org/wiki/Vande_Mataram
Vande Mataram (Sanskrit: वन्दे मातरम् Vande Mātaram, Bengali: বন্দে মাতরম Bônde Matorom; English Translation: Bow to thee Mother ) is the national song of India[1], distinct from the national anthem of India "Jana Gana Mana". The song was composed by Bankimchandra Chattopadhyay in a mixture of Bengali and Sanskrit.[2] and the first political occasion where it was sung was the 1896 session of the Indian National Congress[1].
In 2003, BBC World Service conducted an international poll to choose ten most famous songs of all time. Around 7000 songs were selected from all over the world. According to BBC, people from 155 countries/island voted. Vande Mataram was second in top 10 song
It is generally believed that the concept of Vande Mataram came to Bankimchandra Chattopadhyay when he was still a government official under the British Raj. Around 1870, the British rulers of India had declared that singing of God Save the Queen would be mandatory.[2] He wrote it in a spontaneous session using words from two languages he was expert in, Sanskrit and Bengali. However, the song was initially highly criticized for the difficulty in pronunciation of some of the words.[2] The song first appeared in Bankimchandra Chattopadhyay's book Anandamatha (pronounced Anondomôţh in Bengali), published in 1882 amid fears of a ban by British Raj. However, the song itself was actually written in 1876.[2] Jadunath Bhattacharya set the tune for this song just after it was written.[2]
The flag raised by Bhikaiji Cama in 1907
"Vande Mataram" was the national cry for freedom from British oppression during the freedom movement. Large rallies, fermenting initially in Bengal, in the major metropolis of Calcutta, would work themselves up into a patriotic fervour by shouting the slogan "Vande Mataram", or "Hail to the Mother(land)!". The British, fearful of the potential danger of an incited Indian populace, at one point banned the utterance of the motto in public forums, and imprisoned many freedom fighters for disobeying the proscription. Rabindranath Tagore sang Vande Mataram in 1896 at the Calcutta Congress Session held at Beadon Square. Dakhina Charan Sen sang it five years later in 1901 at another session of the Congress at Calcutta. Poet Sarala Devi Chaudurani sang the song in the Benares Congress Session in 1905. Lala Lajpat Rai started a journal called Vande Mataram from Lahore.[2] Hiralal Sen made India's first political film in 1905 which ended with the chant. Matangini Hazra's last words as she was shot to death by the Crown police were Vande Mataram[4]
In 1907, Bhikaiji Cama (1861-1936) created the first version of India's national flag (the Tiranga) in Stuttgart, Germany in 1907. It had Vande Mataram written on it in the middle band.[5]
A number of lyrical and musical experiments have been done and many versions of the song have been created and released throughout the 20th century. Many of these versions have employed traditional South Asian classical ragas. Versions of the song have been visualized on celluloid in a number of films, including Leader, Amar asha and Anandamath. It is widely believed that the tune set for All India Radio station version was composed by Ravi Shankar.[2]
[edit] Controversy
Jana Gana Mana was chosen as the National Anthem of independent India. Vande Mataram was rejected on the grounds that Muslims felt offended by its depiction of the nation as "Mother Durga"—a Hindu goddess— thus equating the nation with the Hindu conception of shakti, divine feminine dynamic force; and by its origin as part of Anandamatha, a novel they felt had an anti-Muslim message (see External links below).
In 1937 the Indian National Congress discussed at length the status of the song. It was pointed out then that though the first two stanzas began with an unexceptionable evocation of the beauty of the motherland, in later stanzas there are references where the motherland is likened to the Hindu goddess Durga. Therefore, the Congress decided to adopt only the first two stanzas as the national song.
[edit] Rabindranath Tagore on Vande Mataram
"Vande Mataram! These are the magic words which will open the door of his iron safe, break through the walls of his strong room, and confound the hearts of those who are disloyal to its call to say Vande Mataram." (Rabindranath Tagore in Glorious Thoughts of Tagore, p.165)
The controversy becomes more complex in the light of Rabindranath Tagore's rejection of the song as one that would unite all communities in India. In his letter to Subhash Chandra Bose (1937) Rabindranath wrote,
"The core of Vande Mataram is a hymn to goddess Durga: this is so plain that there can be no debate about it. Of course Bankimchandra does show Durga to be inseparably united with Bengal in the end, but no Mussulman [Muslim] can be expected patriotically to worship the ten-handed deity as 'Swadesh' [the nation]. This year many of the special [Durga] Puja numbers of our magazines have quoted verses from Vande Mataram - proof that the editors take the song to be a hymn to Durga. The novel Anandamath is a work of literature, and so the song is appropriate in it. But Parliament is a place of union for all religious groups, and there the song cannot be appropriate. When Bengali Mussalmans show signs of stubborn fanaticism, we regard these as intolerable. When we too copy them and make unreasonable demands, it will be self-defeating."
In a postscript to this same letter Rabindranath says,
"Bengali Hindus have become agitated over this matter, but it does not concern only Hindus. Since there are strong feelings on both sides, a balanced judgment is essential. In pursuit of our political aims we want peace, unity and good will - we do not want the endless tug of war that comes from supporting the demands of one faction over the other." [6]
In the last decade Vande Mataram has been used as a rallying cry by Hindu nationalists in India, who have challenged the status of the current national anthem by Rabindranath.
[edit] Dr. Rajendra Prasad on Vande Mataram
Dr. Rajendra Prasad, who was presiding the Constituent Assembly on January 24, 1950, made the following statement which was also adopted as the final decision on the issue:
The composition consisting of words and music known as Jana Gana Mana is the National Anthem of India, subject to such alterations as the Government may authorise as occasion arises, and the song Vande Mataram, which has played a historic part in the struggle for Indian freedom, shall be honored equally with Jana Gana Mana and shall have equal status with it. (Applause) I hope this will satisfy members. (Constituent Assembly of India, Vol. XII, 24-1-1950)
[edit] Controversy in 2006
On August 22, 2006, there was a row in the Lok Sabha of the Indian Parliament over whether singing of Vande Mataram in schools should be made mandatory. The ruling coalition (UPA) and Opposition members debated over the Government's stance that singing the National Song Vande Mataram on September 7, 2006 to mark the 125th year celebration of its creation should be voluntary. This led to the House to be adjourned twice. Human Resources Development Minister Arjun Singh noted that it was not binding on citizens to sing the song. Arjun Singh had earlier asked all state governments to ensure that the first two stanzas of the song were sung in all schools on that day. BJP Deputy Leader V K Malhotra wanted the Government to clarify whether singing the national song on September 7 in schools was mandatory or not. On August 28, targeting the BJP, Congress spokesman Abhishek Singhvi said that in 1998 when Mr. Atal Behari Vajpayee of the BJP was the Prime Minister, the BJP supported a similar circular issued by the Uttar Pradesh government to make the recitation compulsory. But Mr Vajpayee had then clarified that it was not necessary to make it compulsory.[7]
On September 7, 2006, the nation celebrated the National Song. Television channels showed school children singing the song at the notified time.[8] Some Muslim groups had discouraged parents from sending their wards to school on the grounds, after the BJP had repeatedly insisted that the National Song must be sung. However, many Muslims did participate in the celebrations[8].
[edit] Support for Vande Mataram
[edit] Muslim institutions and Vande Mataram
Though a number of Muslim organizations and individuals have opposed Vande Mataram being used as a "national song" of India, citing many religious reasons, some Muslim personalities have admired and even praised Vande Mataram as the "National Song of India" . Arif Mohammed Khan, a former member of parliament for the Bharatiya Janata Party wrote an Urdu translation of Vande Mataram which starts as Tasleemat, maan tasleemat.[9] In 2006, amidst the controversy of whether singing of the song in schools should be mandatory or optional, some Indian Muslims did show support for singing the song.[8]
All India Sunni Ulema Board on Sept 6, 2006 issued a fatwa that the Muslims can sing the first two verses of the song. The Board president Moulana Mufti Syed Shah Badruddin Qadri Aljeelani said that "If you bow at the feet of your mother with respect, it is not shirk but only respect."[10] Shia scholar and All India Muslim Personal Law Board vice-president Maulana Kalbe Sadiq stated on Sept 5, 2006 that scholars need to examine the term "vande". He asked, "Does it mean salutation or worship?"[11]
[edit] Sikh Institutions and Vande Mataram
Shiromani Gurudwara Parbandhak Committee or SGPC, the paramount representative body in the Sikh Panth, stated through its media department that all its 100 schools and colleges had been ordered to say `Yes' to the song. In a subsequent interview their chief Jathedar Avtar Singh Makkar stated that "The Sikh children would sing Vande Mataram and Deh Shiva Var Mohe, the song scripted by tenth Guru of the Sikhs, Guru Gobind Singh in the morning prayers". He also said "What is wrong with the Vande Mataram? It is a national song and speaks of patriotism. We are part of the Indian nation and Sikhs have greatly contributed for its independence."[12] However Dal Khalsa, Delhi Sikh Gurudwara Prabhandak Committee and other International Sikh organisations supporting Khalistan have criticized the SGPC chief.[13]
[edit] Christian institutions and Vande Mataram
Fr Cyprian Kullu, from Jharkhand in an interview with AsiaNews: "The song is a part of our history and national festivity and religion should not be dragged into such mundane things. The Vande Mataram is simply a national song without any connotation that could violate the tenets of any religion."[14] However some Christian institutions such as Our Lady of Fatima Convent School in Patiala did not sing the song on its 100th anniversary as mandated by the state. Some Christians themselves might be misinformed about the intention and content of the song. After all Christians make a distinction between "veneration" and "worship" and the song falls in neither categories and they should not be worried. If the song generates a feeling of "Indian-ness" among all Indians it should be sung. But the state need not make it mandatory.[15]
[edit] Vande Mataram in Movies
The Vande Mataram theme has been used on a few Bollywood movie songs. In 1954, poet Pradeep used the expression in a song in Jagriti:
aao bachchon tumhen dikhaayen jhaanki hindustaan ki
is mitti se tilak karo ye dharati hai balidaan ki
vande maataram ... [16]
The singers, Usha Uthup's and Kavita Krishnamurthy's rendition of Vande Mataram was part of the 2001 movie Kabhi Khushi Kabhie Gham.[17]
The most recent song inspired by Vande Mataram is in Lage Raho Munnabhai:
Ainak pehne, lathi pakde chalte the woh shaan se
Zaalim kaape thar thar, thar thar, sun kar unka naam re.
Kadd tha unka chota sa aur sarpat unki chal re
Duble se patle se the woh, chalte seena taan ke
Bande mein tha dum, Vande Mataram[18]
[edit] Text of Vande Mataram
[edit] Version adopted by Congress, 1905
In Devanagari script
वन्दे मातरम्
सुजलां सुफलां मलयजशीतलाम्
शस्यश्यामलां मातरम् |
शुभ्र ज्योत्स्ना पुलकित यामिनीम्
फुल्ल कुसुमित द्रुमदलशोभिनीम्,
सुहासिनीं सुमधुर भाषिणीम्
सुखदां वरदां मातरम् ||
In Bengali script
বন্দে মাতরম্
সুজলাং সুফলাং মলযজশীতলাম্
শস্য শ্যামলাং মাতরম্ |
শুভ্র জ্যোত্স্ন পুলকিত যামিনীম্
ফুল্ল কুসুমিত দ্রুমদলশোভিনীম্,
সুহাসিনীং সুমধুর ভাষিণীম্
সুখদাং বরদাং মাতরম্ ||
Devanagari transliteration
vande mātaram
sujalāṃ suphalāṃ malayajaśītalām
śasya śyāmalāṃ mātaram
śubhra jyotsnā pulakita yāminīm
phulla kusumita drumadalaśobhinīm
suhāsinīṃ sumadhura bhāṣiṇīm
sukhadāṃ varadāṃ mātaram
Bengali Romanization
bônde matorom
shujolang shufolang môloeôjoshitolam
shoshsho shêmolang matorom
shubhro jotsna pulokito jaminim
fullo kushumito drumodôloshobhinim
shuhashining shumodhuro bhashinim
shukhodang bôrodang matorom
[edit] Translation
This article does not cite any references or sources. Please help improve this article by adding citations to reliable sources. Unverifiable material may be challenged and removed. (April 2008)
Vande Mataram
sujalaam
suphalaam
malayaja sheethalam
shashya shyamalaam
Maataram, vande maataram
Shubhra jothsana pulakitha yaminim
Phulla kusumitat drumah dala shobhinim
Suhasinim, Sumadhura bhAshinim
sukhadaam varadhaam, maataram
Vande mataraam
VANDE MATARAM
SUJALAM SUPHALAM
MALAYAJA SEETALAM
SASYA SHAMALAAM MATARAM
VANDE MATARAM
SHUBRA JYOTSNAA
PULAKITA YAMINIM
PULLAKUSUMITA
DRUMADALA SHOBHINIM
SUBHASHINIM
SUMADHURA BHASHINIM
SUKHADAAM VARADAAM
MATARAM
VANDE MATARAM
KO TI KO TI KAN THA
KALAKALANINAADA
KARALE KO TI KO TI BHUJAI
RDHR^ITAKHARA KARAVAALE
ABALAA KENO MAA ETO BALE
BAHUBHALADHARINIM
NAMAAMI TAARINIM
RIPUDALA VARINIM
MATARAM
VANDE MATARAM
TUMI VIDYAA, TUMI DHARMAA
TUMI HRIDI, TUMI MARMA
TUM HI PRANAAH SHARIIRE
BAHUTE TUMI MAA SHAKTI
HRIDAYA TUMI MAA BHAKTI
TOMARAA I PRATIMAA GADI
MANDIRE MANDIRE
TVAM HI DURGAA
DASHA PRAHARA NADHAARINI
KAMALA KAMALADALA VIHARINI
VANI VIDHYADAYINI NAMAAMI TVAM
NAMAAMI KAMALAAM,
AMALAAM, ATULAAM
SUJALAAM SUPHALAAM MATARAM
VANDE MATARAM
SHYAMALAAM SARALAAM
SUSMITAAM BHUUSHITAAM
DHARANIM BHARANIM
MATARAM
VANDE MATARAM
My obeisance to Mother India!
With flowing beneficial waters
Filled with choicest fruits
With Sandal scented winds
Green with the harvest
O mother! My obeisance to you!
Ecstatic moonlit nights
The plants blooming with flowers
Sweet speaker of sweet languages
Fount of blessings,
Mother, I salute you!
Mother, I bow to thee!
Rich with thy hurrying streams,
bright with orchard gleams,
Cool with thy winds of delight,
Dark fields waving Mother of might,
Mother free.
Glory of moonlight dreams,
Over thy branches and lordly streams,
Clad in thy blossoming trees,
Mother, giver of ease
Laughing low and sweet!
Mother I kiss thy feet,
Speaker sweet and low!
Mother, to thee I bow.
Who hath said thou art weak in thy lands
When the sword flesh out in the seventy million hands
And seventy million voices roar
Thy dreadful name from shore to shore?
With many strengths who art mighty and stored,
To thee I call Mother and Lord!
Though who savest, arise and save!
To her I cry who ever her foeman drove
Back from plain and Sea
And shook herself free.
Thou art wisdom, thou art law,
Thou art heart, our soul, our breath
Though art love divine, the awe
In our hearts that conquers death.
Thine the strength that nervs the arm,
Thine the beauty, thine the charm.
Every image made divine
In our temples is but thine.
Thou art Durga, Lady and Queen,
With her hands that strike and her
swords of sheen,
Thou art Lakshmi lotus-throned,
And the Muse a hundred-toned,
Pure and perfect without peer,
Mother lend thine ear,
Rich with thy hurrying streams,
Bright with thy orchard gleems,
Dark of hue O candid-fair
In thy soul, with jewelled hair
And thy glorious smile divine,
Lovilest of all earthly lands,
Showering wealth from well-stored hands!
Mother, mother mine!
Mother sweet, I bow to thee,
Mother great and free!
[edit] Media
amritsar - punjab
yujapi © all rights reserved
Guru Arjan Sahib, the Fifth Nanak, conceived the idea of creating a central place of worship for the Sikhs and he himself designed the architecture of Sri Harmandir Sahib. Earlier the planning to excavate the holy tank (Amritsar or Amrit Sarovar ) was chalked out by Guru Amardas Sahib, the Third Nanak, but it was executed by Guru Ramdas Sahib under the supervision of Baba Budha ji. The land for the site was acquired by the earlier Guru Sahibs on payment or free of cost from the Zamindars (landlords) of native villages. The plan to establish a town settlement was also made. Therefore, the construction work on the Sarovar(the tank) and the town started simultaneously in 1570. The work on both projects completed in 1577 A.D. ...
"Shining in the morning light, the gilded splendour of its panelling, big dome and small minarets, this temple is a fairy world palace to the devotees of the Sikh faith. Certainly, the first look brings onto the innocent eye the image of a transcendent fact. The 'loving sight' peering into heaven from the legends of the miraculous cures by the touch of the water in the pool of nectar, in which the shrine stands makes for ecstatic awareness. The vision has been received by millions of pilgrims who have come here for centuries from near and far." (quoted from a devotee)
Of great historical, spiritual, and emotional significance to the Sikhs, this Gurdwara was first conceived by Guru Amar Das, but its actual construction was begun under the supervision of Guru Ram Das his sucessor. The Temple had modest beginnings, a house built of sun dried mud bricks was the first building constructed by Guru Amar Das. Guru Amar Das is said to have found 'a medicinal herb growing at the edge of the pool, which cured a skin ailment of his master Guru Angad the 'second Nanak'. For many years the Amrit Sarovar remained little more than a village tank, until the fourth Guru, Guru Ram Das began to carry out the plans of his mentor Guru Amar Das for a more permanent structure built of kiln fired brick.
"The Golden Temple"
Around the world, to non-Sikhs the Harimander Sahib is, perhaps, better known by its English 'sobriquet' - a name given to the Temple because of the lavish gold plating that adorns the walls of its two upper floors, which include its dome, the airy Shish Mahal, where three Gurus spent many hours, and its minarettes. Maharaja Ranjit Singh, the great Sikh Maharaja of the only Sikh state to never be ruled by the British during his lifetime was, besides one of the greatest generals of military history, one of the few rulers of India to serve his Kingdom and its subjects of, various religions, with an eye to the equality of all. He was also a great patron of the arts. During his lifetime he had strived to bring all Sikhs under the rule of one great Khalsa Kingdom. When he gained control of Amritsar he used much of the great excess wealth the Punjab produced to rebuild many Gurdwaras associated with the days of the Gurus as well as having many more constructed.
He was, along with his grandson, Nau Nihal Singh, very generous in his patronage of the Gurdwara at Tarn Taran, but the Harmandir Sahib held that same special place in his heart, that it holds for all Sikhs. Here he contributed tons of gold to cover the exterior walls of the Gurdwara's two upper floor's ornately fashioned metal panels. The beautiful dome, shaped like an inverted lotus, which sits above the curved bangaldar roof of its Shish Mahal, alone was covered in 220 lbs. of the precious metal.
(The SGPC in March 2005 has prohibited Sikhs from referring to the Sri Harmandir Sahib as the Golden Temple.)
The Tank that lends the City its Name
The city in which the temple is located is now known by the name of its Holy tank the Amritsar (pool of nectar). Amritsar is located in East Punjab at the North West border of India. It is the most sacred and the most visited of the many historic Sikh shrines spread across India, Pakistan and the world.
In 2002, the Temples gold plating was replaced with new gold plates. In 1604, the newly compiled Adi Granth was housed here for the first time.
Background
Aerial View & map Harimandir Sahib @ wikimapia.orgAdi Granth
The Fifth Sikh Guru, Guru Arjan Dev ji sat on the floor with the rest of the congregation while the Adi Granth was placed on a high platform or Takhat.
Freedom and Equality strikes fear
When one wishes to attack or destroy an enemy, the easyest way was for the leader of one one side to challenge the leader of the other side, usually the fiercest warrior of each side, to personal combat. Such was the story of David and Goliath, recorded in the Bible. The army of the losing side was honor bound to leave the battle field. Such tactics were often used by the Sikh Gurus to win a battle with those who had decided to punish or destroy Sikhi. One of the first attacks on the Harmandar Sahib was thwarted in this way.
Being men of peace who many times later rode to the defense or aid of those who had earlier attacked them, the Sikhs way of life attracted increasing number of converts to the young religion in its early years. Of course these new Sikhs came from the long established religions of Punjab, mainly the Hindu and Muslim religions which themselves had long been engaged in a war for the minds of the people of Panjab and India. Feeling threatened the priests and rulers of each of these religions took actions to stem the tide of their 'apostates'.
The main Hall at the Golden TempleThe Sikhs Gurus and their devotees (Sikhs) spoke of, espoused and lived in freedom and equality, not just for their men, but even for their women. In an area of the world where men and especially men of religion had (still often do, i.e. the Taliban) enjoy immense priviledges: education, better food, political control and power-even slaves, the attraction of Sikhi threatened their continued easy lives. The Sikhs were definitely 'rocking the boat'.
Like the Fabled Phoenix
So after they were unable to defeat the Sikhs and their Gurus in battle, they turned their attentions to the 'Religious Head of the Sikhs', the Akal Takhat (which housed the Sikh's 11th Guru the SGGS) and Sikhisms' most holy Temple - the Harmandar Sahib.
As Aurangzeb had once thought that he could destroy Hinduism in India by converting all of the respected Kashmiri Pandits, the Jihadists, whether the later Mughals or the Persians and Afganis who folloowed them thought that if they could only destroy or defile the Harmandar Sahib, they could break the back of the Sikhs.
Over the years the Temple has suffered many attacks, been pulled down and even had its Sarovar filled in or defiled with the carcasses of slaughtered animals, but like the fabled temples of China and Japan which are torn down and rebuilt to insure their continuance (they remain as new in appearance as the day they were first built). The attackers found that the backs of the Sikhs as well as the back of the religion proved impossible to break, for the Temple was always rebuilt, each time growing stronger and more beautiful than before. Many of the attackers found that the Sikhs were capable of seeing that the perpatrators of such deeds received earthly punishment, despite their seeming safety among their guards - i.e Massa Rangarh. The names of Bhai Mani Singh, Bhai Deep Singh, Sant Jarnail Singh Bhindranwale, Bhai Sukha Singh and Bhai Mehtab Singh will always be remembered for their actions in defense of the Temple.
The Golden TempleIn one of the last centuries most trajic events; an attack, said to be aimed mainly at the Akal Takhat, (the seat of the Governing body of the Sikhs which housed many weapons of the Gurus; swords, flagstaffs, priceless and unreplaceable hand scribed documents; as well as serving as the home of the SGGS at night) by the Indian army (June of 1984) caused severe damage to the Akal Takhat and the whole complex. A bullets or a piece of sharpnel hit and killed one Sewadar inside the temple itself). Even the SGGS being read by a Granthi was pierced by a bullet. The beautifull marble slabs that cover the Parikarma (the promenade that surrounds the Sarovar) were cut deeply, some even broken as the Indian army called in heavy tanks whose tracks cut deeply into the marble. Besides being damaged by the tanks, the blood of the attackers, the occupiers and unknown numbers of innocent pilgrims (men, women and children) flowed from the bodies that covered the walkway, staining the marble and filling the motar between each slab. Repacing the marble was a monumental task.
Plan of the Complex
Main article: Structure of Harmandar Sahib
The Temple appears to rise from the beautiful blue waters of its surrounding Sarovar. Its upper walls and Lotus Dome stretch toward the sky reflecting the rays of the Golden Sun above. The Sarovar is surrounded by a Parikarma or Causeway, which is used by the devotees to walk in a clockwise circle around the Sarovar stopping at the many spots associated with Sikh history and the Gurdwaras defenders, before crossing the causeway into the the Harmandar Sahib itself, the throne of the holy Sri Guru Granth Sahib during the day; the central hub of all Sikh religious activity.
A Plan of the Harmandar Sahib Complex, click to enlargeDuring the daylight hours continuous Kirtan and Gurbani recital takes place. The Temple has 4 doors which face the four cardinal directions East, West, North and South. As Guru Arjan was aware that the other religions of the world use a specific direction for the layout of their houses od worship he had a door placed so that anyone could enter the Temple from the direction his religion dictated. A leading Sufi Sant of the Moslem religion Hazrat Mian Mir, was asked to lay the cornerstone of the Gurdwara's foundation. As it was on the first day the Gurwara was opened, all visitors to the Temple, no matter their religion, caste, nationality, or social status are welcomed to this temple.
The Guru Granth and Harmandir Sahib
Guru Granth Sahib on the first floor of Harimandir SahibThe Guru Granth Sahib, the 11th Guru of the Sikhs, lies literally at the heart of worship in the Harmandir Sahib complex. serving as the focus of attention and devotion in the Harmandar's sanctum. Other copies of the Guru Granth Sahib are continosly recited on the first floor of the building and in the Shish Mahal Pavillion on the Gurdwara's roof. The SGGS is also recited continuously at the other shrines in the complex: Baba Deep Singh, Lachi Ber, Thara Sahib, Shahidganj and the Akal Takhat. In addition, the compositions of the Gurus and Bhagats contained in the SGGS comprise most of the Kirtan sung in the Harimandir Sahib.
The SGGS is also central to Sikh worship in the Harimandir Sahib in another sense. The pattern of worship in the Harimandir Sahib reflects both the historical memory of the presence of the fourth, fifth and sixth Gurus in the city of Amritsar and the doctrine of the SGGS as the embodiment of the human Gurus. According to the Sikh tradition, the Gurus resided at the modern site of the Gurdawara Guru Ka Mahal in the heart of the old city and came daily to the Harmandir Sahib, often passing their time in the Shish Mahal (the mirrored room atop the Temple). After the addition of the Akal Takhat, costructed by Guru Hargobind, the Guru also spent time there on a daily basis.
Harimandir Sahib c.1840 Kapany CollectionDaily Timetable
The timetable followed inside the Harmandir Sahib recreates the traditional understanding of the period of Sikh history when the Gurus resided in Amritsar. The morning Kirtan begins in the sanctum of the Harimandir Sahib in the early morning with the singing of the lengthy composition Asa di Var, which is interrupted by the arrival of a procession from the Akal Takhat of the Sri Guru Granth Sahib being carried on a palanquin on the shoulders of Sevadars (volunteers).
The Sangat (congregation), those who have begun their day early enough to be among those to be first to fill the Temple, rises as the holy Granth is placed on the Singhasan (throne) in the centre of the sanctum and attendants then read verses from the Granth in praise of the Sikh Gurus, written by the Gurus' court poets, the Bhatts. The holy Granth is then ceremoniously opened and a Hukam (command) is taken by opening the text at random and reading the first composition on the open page.
This process is intended to recreate the daily routine followed during the time of the Gurus: the arrival of the Guru Granth at the Harmandar Sahib from the Akal Takhat, the praises sung in honour of the Gurus by court poets and others, and his first discourse of the day in the shrine. The Guru Granth Sahib then remains on its throne in the sanctum until the early evening, when it is again taken in procession on a palanquin to the Akal Takhat for its traditional night-time rest.
The contours of the day as enacted in the sanctum of the Harimandir Sahib therefore reflect and recreate, on a daily basis, the nexus between the Gurus and Amritsar, embodying in praxis the historical memory of the presence of three of the human Gurus in Amritsar. For modern Sikhs, the daily routine of the Harimandir Sahib also literally reflects the Sikh doctrine of the SGGS as the physical embodiment of the ten Human Gurus.
History
The Sikh Gurus
Landscape before the arrival of Guru AmardasThe foundation stone of the historic building was laid by a non-Sikh. The Guru gave the task of initiating the building to a Muslim Saint Hazrat Mian Mir ji of Lahore in December 1588. Can you imagine Julius II the Pope who asked Michaelangelo to redesign the Vatican asking him to find a Jewish Rabi to lay its cornerstone? The Guru had been asked by the previous Guru to find the Holiest man in India to lay the stone for the Gurdwara. Guru Arjan in choosing his friend Hazrat Mian Mir ji to lay the stone showed the world the true message of religion, promoting Interfaith dialogue and interaction.
During the 1400 hundreds, the site had a small lake, which was surrounded by a wooded area. Travellers and holy people used the site for meditation and rest. These visitors recognised it for its special sense of tranquillity and its pure and sweet water. Historical records show that Gautama Buddha stayed for some time at this ancient lake even recommending it as a place for Sadhus and Rishis to meditate.
Alhough there is no 'paper trail' to prove the claim, it is thought that the land was gifted to the Guru Ram Das's daughter as a present for her wedding to Guru Arjan.
The lake was enlarged and a small community was established during the leadership of the fourth Sikh Guru (Guru Ram Das, 1574-1581). It was during the leadership of the fifth Guru (Guru Arjan, 1581-1606), that the Golden Temple was built. It was completed in 1601.
Changes made between 1573-1606The development of the Harmandar Sahib and Amritsar have gone hand in hand; the city was formerly known as Ramdaspur, and on construction of Harimandir Sahib became known as Amritsar. Guru Ram Das ji encouraged traders and businessmen to settle in the city with the development of the Guru Ka Bazaar and the market at Chowk Passian. During the times of the fifth and sixth Gurus, plans were made and implemented to expand the city; wells and baolis were constructed to supply water to the ever growing groups of pilgrims. The garden, Guru Ka Bagh was laid out to the south-east of the Harmandir. The area surrounding the temple was developed into markets, gardens, homes and residential palaces. Guru Arjan Dev ji also lived in one of these newly constructed houses.
Guru Arjan Dev ji's martyrdom in 1606 gave a new direction to the faith and to the development of the city. Guru Hargobind added the political-temporal aspect to the spiritual aspect of Sikhism. This led to the construction of the Akal Takhat within the precinct space, a fortress named Lohgarh (the castle of steel) outside it, and a wall around the city to protect it from those who began to fear, envy and even attack the Sikhs.
Guru Hargobind also constructed the Chaurasi Atari adjoining the Guru Ka Bazaar and a new garden Akalian da Bagh adjacent to the Guru Ka Bagh in 1609.
The Struggle Period
Darbar Sahib as seen from Dukh BhanjanThe seventh, eighth, ninth and tenth Gurus did not make any additions to the Harimandir or the city. During this period the masands looked after the Harimandir and are known to have mismanaged the temple. At this time the Sikhs were engaged in several battles against corrupt practices and Mughal rulers. All efforts were directed towards protecting the Harimandir from desecration.
After the passing of Guru Gobind Singh ji in 1708, the Sikhs passed through a very critical phase where they were 'legally hunted and killed, with prices having been fixed on their heads. It was during this period that the Harimandir Sahib was damaged and/or demolished five times. Each time the Sikhs took the earliest opportunity to rebuild it. It was in 1762 that Ahmad Shah blew up the building with gunpowder, but the Sikhs rallied to return to Amritsar and celebrated the festival of Diwali a few months later.
In January 1764, Jassa Singh Ahluwalia took over Sirhind and then he and other Sikh chiefs gave a call for the reconstruction of the shrine. Money raised was deposited with Des Raj of Sursingh village and he was also entrusted with the supervision of the work. The edifice then raised on an earlier original design has since remained the same with minor alterations and embellishments.
The Misl Period (1707-1801)
Development during the Misl and Maharaja Ranjit Singh PeriodsDuring the Misl period, when the Mughal Empire declined and the power of Sikh chiefs rose, many Bungas were built, not only to defend the Harimandir but to fortify the city. These were military establishments, but they also served as educational institutions and rest houses for pilgrims. New roads, forts and Bazaars were also constructed during this period.
Maharaja Ranjit Singh (1801-39)
The inscription above the outer walls entrance to the Harimandir Sahib reads, after the Mool Mantar: "The Great Guru in His wisdom looked upon Maharaja Ranjit Singh as his chief servitor and Sikh, and in his benevolence, bestowed on him the privilege of serving the Temple."The Parikarma around the Sarovar was made in 1784, Later after 1801, when Maharaja Ranjit Singh had defeated the Misl chiefs and established his headquarters in Lahore, the shrine was embellished and ornamented with gold. This process commenced in 1802 and the work included the application of inlaid marble panels onto the outer face of the building, richly embossed gilded metal sheets and a range of fresco techniques. Maharaja Ranjit Singh also constructed the Gobindgarh fort in 1805-09 along with his own summer palace and a series of gardens and canals.
The British Period (1849-1947)
The British took over the management of the Harimandir on the annexation of the Punjab (1849-1947). During their time they built several administrative buildings, railways, churches and roads within Amritsar. The clock tower was built in 1862 and with this the direction of the main entrance to the precinct of Harimandir Sahib was changed from the west to the north.
Eco Amritsar 2017 becomes a movement towards greening the Holy City
AMRITSAR: June 30, 2012: A historic meeting envisaging Eco Amritsar took place in the city today which brought together over 200 representatives of religious bodies, city administration, environmentalists, educationists and business leaders to make commitments to make the entire city eco-friendly. A gathering of this diverse audience was put together by Washington based EcoSikh which also celebrated its own 3rdanniversary
Guru Ram Dass, the 4th Sikh Guru, founded the Amritsar in 1577 and now it has become 29th largest city in India attracting 100,000 pilgrims on a daily basis from all over the world and a site of major religious tourism in North India.
Dr. Rajwant Singh, President of EcoSikh said, “An international campaign for Eco-Amritsar 2017, a five-year plan to mark city's 440th anniversary with the goal of making it eco-friendly and environmentally sustainable, has brought together many diverse organizations coming forward to take concrete individual and collaborative steps to reduce carbon footprints.”
He further added, “We are excited that so many major stakeholders like heads of religious bodies, educational institutions, hospitals, builders, industries, NGOs, shopping malls and students groups have devised plans for a major awareness drive and reducing energy consumption. This certainly will help relieve the pressure on city's natural resources which has increased with the surge of pilgrims in the recent times.”
Largest Stakeholders like SGPC which runs the management of the Golden Temple has decided to announce yearly celebration of City’s foundation day which comes in the month of June and to commit to organic farming in the lands associated with Gurdwaras in Amritsar district. Other institutions and establishments like Celebration Mall, a large business group, Chief Khalsa Diwan running large number of educational bodies, Durgiana Mandir, and DAV educational groups had sent their representatives to support this effort. City administration has also pledged to enforce rainwater harvesting in all government buildings and institutions and in establishments of 500 sq. yards and above. In addition, a plan will be devised for collaborative effort by city and Baba Sewa Singh for plantation across the city and increasing green patches in Amritsar, to be run under DC of the city. A suggestion has been forwarded to add 50 buses in next five years to help reduce pollution.
Bhai Manjit Singh, head of PEDA ( Punjab Energy Development Agency) said, “we would like to make city 10% of all its energy from solar power.”
Baba Sewa Singh ji said, “It will be our good fortune if we can make this Guru ki Nagri green. My services are available.”
Gunbir Singh, Secretary of Khalsa College Charitable Society, a prominent 120 year educational institution with a large complex on 300 acres land in Amritsar, informed the audience that they have signed an MoU with EcoSikh focused on plantations, water and energy audit and to involve students to explore internships on environmental work.
Sanjay Sachdeva, President of AIPL and creator of Green City project in Amritsar, said, “we are committed to support and become partners in this endeavor.”
According to Rajwant Singh, EcoSikh has proposed a six point agenda for the campaign in which various sections of civil society and the administration in Amritsar make commitments towards sustainable infrastructure, conserving water, recycling and better waste management, alternate energy usage, introducing public transport, increasing green cover and open spaces, and also sharing information on greening strategies.
Ravneet Singh, India Project Manager of EcoSikh, said, “Amritsar has lot of talent and energy and this kind of movement will become an outlet for citizen based environmental activism. Amritsar sends a powerful message of peace and harmony and combining this with environmental angle has an important relevance as humanity is facing a dire future.”
VIEW THE RELICS OF GURU GOBIND SINGH JI, &MATA SUNDER KAUR JI, MATA SAHIB KAUR JI IN GURDWARA BURAJ SAHIB MAI DESAN PATSAHI 10, CHAK FATEH SINGH WALA,NEAR BHUCHO MANDI,BATHINDA (PUNJAB) VIEW THE (HOUSE OF MAI DESAN JI) BURAJ OF DASMESHPITA JI WHERE GURU JI STAYED FOR 9 DAYES IN 1706.. WITH MATA SUNDER KAUR JI, MATA SAHIB KAUR JI, THIS DASMESHPITA'S BURAJ A LAST IN THE WORLD, SADH SANGAT JIO JADO B TUSI TAKHAT SIRI DAMDAMA SAHIB ANO TAN IS ASTHAN TE JAROOR AEYO JI ATE BURAJ SAHIB DE DARSAN KAR K JANM SAFLA KARO JI,IS VIRAST NU SAMBALAN LAI APNE DASBANDH DA YOZDAN CHAL RAHI KAR SEVA VICH JARUR PAO JI,TAN JO IS VIRSE NU AUAN WALIAN PIDHIAN TAK SAMBHAL K RAKHIA JA SAKE.... FROM MUKH SEVADAR SARDAR JASVIR SINGH KHALSA JI +91 9876150782 SARDAR MANDEEP SINGH JI(FAMILY OF MAI DESAN JI) +91 98760 31968, MAI DESAN JI BHAI BHAGTU JI DE PUTAR BHAI JEOAN (JEVAN) JINA NE KARTAR PUR, GURU HARRAI JI DE DARVAR VICH BRAHAMNI DE PUTAR NU JEVAT KARN LAI APNE PURAN DITE SAN ..DE PUTAR SANTDAS DI DHARM SPATNI(WIFE) C.. FOR MORE INFO READ BHAI VIR SINGH'S KHALGIDHAR CHAMTKAR(PART OF BIBI DESAN JI) GUR PARTAP SURAJ PARKASH, SAKHI POTHI VIEW RELICS ON facebook, windo live,, MYSPACE,orkut,yahoo plus,twiter, you tube etc.. SIKH GURU RELICS profile, & join the id
Gurdwara Shri Dukh Niwaran Sahib Patiala the holy shrine of Sikhism and is situated at Sirhind Road Patiala (earlier Lehal Village) which is in close proximity of Patiala Bus Stand and Patiala Railway Station. This place was graced by Ninth Sikh Guru, Shri Guru Sri Tegh Bahadur Ji.
History of Gurdwara Dukhnivaran Sahib
As per and old handwritten document which is still present in the Gurdwara, a villager named Bhag Ram of Lehal went to the neighboring town of Saifabad (currently Bahadurgarh) and requested Shri Guru Sri Tegh Bahadur Ji to visit Lehal village and bless that area which was captivated by a deadly and mysterious disease. After hearing this, Shri Guru Sri Tegh Bahadur Ji went to Lehal village on Magh Sudi 5, 1728 Bikram i.e. 24th January 1672. Guru ji spent some time alongside the village pond by preaching and meditating under a Banyan tree. Shortly thereafter the village got rid of that deadly disease. Dukniwaran Sahib was the name given to the place where Guru Ji sat which literally means the ‘eradicator of suffering’. The pond became famous for its curing virtues.
Importance of Gurdwara
On Basant Panchmi, large gathering of people visit this place to pay obeisance and take a dip in holy water. It is believed that the person who takes a dip in the Holy Tank (Sarovar) on Panchmi is relieved of all ailments.
Gurdwara Shri Dukh Niwaran Sahib Patiala is now maintained by Shiromani Gurdwara Parbandhak Committee. By the mutual efforts of donators and SGPC daily Langar is run in which free food is offered to all without any sort of discrimination.
Sukhminderpal Singh Grewal , B.A.,LLB (Advocate)
Vice Chairman, PSIEC. (Govt. Of Punjab)
Punjab Small Industry and Export Corporation Ltd.
National Secretary BJP Kisan Morcha
Incharge, himachal Pradesh.
National Secretary, FAIPT.
Fedration Of All India Petroleum Traders
Incharge, North Zone (Petrol Pumps)
Former Punjab State President, BJYM
Bharatiya Janata Yuva Morcha (Punjab BJP Youth Wing)
Former Punjab State President, BJP Investor Cell
Former Punjab State Member, FCI.
Food Corporation Of India (Govt. Of India).
Namberdar, Village Bhukhari Kalan, District Ludhiana, Punjab (INDIA).
Sukhminderpal Singh Grewal , B.A.,LLB (Advocate)
Vice Chairman, PSIEC. (Govt. Of Punjab)
Punjab Small Industry and Export Corporation Ltd.
National Secretary BJP Kisan Morcha
Incharge, himachal Pradesh.
National Secretary, FAIPT.
Fedration Of All India Petroleum Traders
Incharge, North Zone (Petrol Pumps)
Former Punjab State President, BJYM
Bharatiya Janata Yuva Morcha (Punjab BJP Youth Wing)
Former Punjab State President, BJP Investor Cell
Former Punjab State Member, FCI.
Food Corporation Of India (Govt. Of India).
Namberdar, Village Bhukhari Kalan, District Ludhiana, Punjab (INDIA).
Sukhminderpal Singh Grewal , B.A.,LLB (Advocate)
Vice Chairman, PSIEC. (Govt. Of Punjab)
Punjab Small Industry and Export Corporation Ltd.
National Secretary BJP Kisan Morcha
Incharge, himachal Pradesh.
National Secretary, FAIPT.
Fedration Of All India Petroleum Traders
Incharge, North Zone (Petrol Pumps)
Former Punjab State President, BJYM
Bharatiya Janata Yuva Morcha (Punjab BJP Youth Wing)
Former Punjab State President, BJP Investor Cell
Former Punjab State Member, FCI.
Food Corporation Of India (Govt. Of India).
Namberdar, Village Bhukhari Kalan, District Ludhiana, Punjab (INDIA).
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Sri Harmandir Sahib, also known as Sri Darbar Sahib or Golden Temple, (on account of its scenic beauty and golden coating for English speaking world), is named after Hari(God) the temple of God. The Sikhs all over the world, daily wish to pay visit to Sri Amritsar and to pay obeisance at Sri Harmandir Sahib in their Ardas.
Guru Arjan Sahib, the Fifth Nanak, conceived the idea of creating a central place of worship for the Sikhs and he himself designed the architecture of Sri Harmandir Sahib. Earlier the planning to excavate the holy tank (Amritsar or Amrit Sarovar ) was chalked out by Guru Amardas Sahib, the Third Nanak, but it was executed by Guru Ramdas Sahib under the supervision of Baba Budha ji. The land for the site was acquired by the earlier Guru Sahibs on payment or free of cost from the Zamindars (landlords) of native villages. The plan to establish a town settlement was also made. Therefore, the construction work on the Sarovar(the tank) and the town started simultaneously in 1570. The work on both projects completed in 1577 A.D.
Guru Arjan Sahib got its foundation laid by a muslim saint Hazrat Mian Mir ji of Lahore on 1st of Magh, 1645 Bikrmi Samvat(December,1588). The construction work was directly supervised by Guru Arjan Sahib himself and he was assisted by the prominent Sikh personalities like Baba Budha ji, Bhai Gurdas ji, Bhai Sahlo ji and many other devoted Sikhs.
Unlike erecting the structure on the higher level(a tradition in Hindu Temple architecture), Guru Arjan Sahib got it built on the lower level and unlike Hindu Temples having only one gate for the entrance and exit, Guru Sahib got it open from four sides. Thus he created a symbol of new faith, Sikhism. Guru Sahib made it accessible to every person without any distinction of Caste, creed, sex and religion.
The building work completed in 1601 A.D. on Bhadoon Sudi 1st, 1661 Bikrmi Samvat (August/September,1604). Guru Arjan Sahib installed newly created Guru Granth Sahib, in Sri Harmandir Sahib and appointed Baba Budha ji as its first Granthi i.e. the reader of Guru Granth Sahib. After this event it attained the status of ‘Ath Sath Tirath’. Now the Sikh Nation had their own Tirath, a pilgrimage center
Sri Harmandir Sahib, is built on a 67ft. square platform in the centre of the Sarovar(tank). The temple itself is 40.5ft. square. It has a door each on the East, West, North and South. The Darshani Deori (an arch) stands at the shore end of the causeway. The door frame of the arch is about 10ft in height and 8ft 6inches in breath. The door panes are decorated with artistic style. It opens on to the causeway or bridge that leads to the main building of Sri Harmandir Sahib. It is 202 feet in length and 21 feet in width.
The bridge is connected with the 13 feet wide ‘Pardakshna’ (circumambulatory path). It runs round the main shrine and it leads to the ‘Har ki Paure’ (steps of God). On the first floor of ‘Har ki Paure’, there is continuous reading of Guru Granth Sahib.
The main structure of Sri Harmandir Sahib, functionally as well as technically is a three-storied one. The front, which faces the bridge, is decorated with repeated cusped arches and the roof of the first floor is at the height of the 26 feet and 9 inches.
At the top of the first floor 4 feet high parapet rises on all the sides which has also four ‘Mamtees’ on the four corners and exactly on the top of the central hall of the main sanctuary rises the third story. It is a small square room and have three gates. A regular recitation of Guru Granth Sahib is also held there.
On the top of this room stands the low fluted ‘Gumbaz’(dome) having lotus petal motif in relief at the base inverted lotus at the top which supports the ‘Kalash’ having a beautiful ‘Chhatri’ at the end.
Its architecture represents a unique harmony between the Muslims and the Hindus way of construction work and this is considered the best architectural specimens of the world. It is often quoted that this architecture has created an independent Sikh school of architecture in the history of art in India.
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Sukhminderpal Singh Grewal , B.A.,LLB (Advocate)
Vice Chairman, PSIEC. (Govt. Of Punjab)
Punjab Small Industry and Export Corporation Ltd.
National Secretary BJP Kisan Morcha
Incharge, himachal Pradesh.
National Secretary, FAIPT.
Fedration Of All India Petroleum Traders
Incharge, North Zone (Petrol Pumps)
Former Punjab State President, BJYM
Bharatiya Janata Yuva Morcha (Punjab BJP Youth Wing)
Former Punjab State President, BJP Investor Cell
Former Punjab State Member, FCI.
Food Corporation Of India (Govt. Of India).
Namberdar, Village Bhukhari Kalan, District Ludhiana, Punjab (INDIA).
Sukhminderpal Singh Grewal , B.A.,LLB (Advocate)
Vice Chairman, PSIEC. (Govt. Of Punjab)
Punjab Small Industry and Export Corporation Ltd.
National Secretary BJP Kisan Morcha
Incharge, himachal Pradesh.
National Secretary, FAIPT.
Fedration Of All India Petroleum Traders
Incharge, North Zone (Petrol Pumps)
Former Punjab State President, BJYM
Bharatiya Janata Yuva Morcha (Punjab BJP Youth Wing)
Former Punjab State President, BJP Investor Cell
Former Punjab State Member, FCI.
Food Corporation Of India (Govt. Of India).
Namberdar, Village Bhukhari Kalan, District Ludhiana, Punjab (INDIA).
Sukhminderpal Singh Grewal , B.A.,LLB (Advocate)
Vice Chairman, PSIEC. (Govt. Of Punjab)
Punjab Small Industry and Export Corporation Ltd.
National Secretary BJP Kisan Morcha
Incharge, himachal Pradesh.
National Secretary, FAIPT.
Fedration Of All India Petroleum Traders
Incharge, North Zone (Petrol Pumps)
Former Punjab State President, BJYM
Bharatiya Janata Yuva Morcha (Punjab BJP Youth Wing)
Former Punjab State President, BJP Investor Cell
Former Punjab State Member, FCI.
Food Corporation Of India (Govt. Of India).
Namberdar, Village Bhukhari Kalan, District Ludhiana, Punjab (INDIA).
Sukhminderpal Singh Grewal , B.A.,LLB (Advocate)
Vice Chairman, PSIEC. (Govt. Of Punjab)
Punjab Small Industry and Export Corporation Ltd.
National Secretary BJP Kisan Morcha
Incharge, himachal Pradesh.
National Secretary, FAIPT.
Fedration Of All India Petroleum Traders
Incharge, North Zone (Petrol Pumps)
Former Punjab State President, BJYM
Bharatiya Janata Yuva Morcha (Punjab BJP Youth Wing)
Former Punjab State President, BJP Investor Cell
Former Punjab State Member, FCI.
Food Corporation Of India (Govt. Of India).
Namberdar, Village Bhukhari Kalan, District Ludhiana, Punjab (INDIA).
Sukhminderpal Singh Grewal , B.A.,LLB (Advocate)
Vice Chairman, PSIEC. (Govt. Of Punjab)
Punjab Small Industry and Export Corporation Ltd.
National Secretary BJP Kisan Morcha
Incharge, himachal Pradesh.
National Secretary, FAIPT.
Fedration Of All India Petroleum Traders
Incharge, North Zone (Petrol Pumps)
Former Punjab State President, BJYM
Bharatiya Janata Yuva Morcha (Punjab BJP Youth Wing)
Former Punjab State President, BJP Investor Cell
Former Punjab State Member, FCI.
Food Corporation Of India (Govt. Of India).
Namberdar, Village Bhukhari Kalan, District Ludhiana, Punjab (INDIA).
Sukhminderpal Singh Grewal , B.A.,LLB (Advocate)
Vice Chairman, PSIEC. (Govt. Of Punjab)
Punjab Small Industry and Export Corporation Ltd.
National Secretary BJP Kisan Morcha
Incharge, himachal Pradesh.
National Secretary, FAIPT.
Fedration Of All India Petroleum Traders
Incharge, North Zone (Petrol Pumps)
Former Punjab State President, BJYM
Bharatiya Janata Yuva Morcha (Punjab BJP Youth Wing)
Former Punjab State President, BJP Investor Cell
Former Punjab State Member, FCI.
Food Corporation Of India (Govt. Of India).
Namberdar, Village Bhukhari Kalan, District Ludhiana, Punjab (INDIA).
Sukhminderpal Singh Grewal , B.A.,LLB (Advocate)
Vice Chairman, PSIEC. (Govt. Of Punjab)
Punjab Small Industry and Export Corporation Ltd.
National Secretary BJP Kisan Morcha
Incharge, himachal Pradesh.
National Secretary, FAIPT.
Fedration Of All India Petroleum Traders
Incharge, North Zone (Petrol Pumps)
Former Punjab State President, BJYM
Bharatiya Janata Yuva Morcha (Punjab BJP Youth Wing)
Former Punjab State President, BJP Investor Cell
Former Punjab State Member, FCI.
Food Corporation Of India (Govt. Of India).
Namberdar, Village Bhukhari Kalan, District Ludhiana, Punjab (INDIA).
Sukhminderpal Singh Grewal , B.A.,LLB (Advocate)
Vice Chairman, PSIEC. (Govt. Of Punjab)
Punjab Small Industry and Export Corporation Ltd.
National Secretary BJP Kisan Morcha
Incharge, himachal Pradesh.
National Secretary, FAIPT.
Fedration Of All India Petroleum Traders
Incharge, North Zone (Petrol Pumps)
Former Punjab State President, BJYM
Bharatiya Janata Yuva Morcha (Punjab BJP Youth Wing)
Former Punjab State President, BJP Investor Cell
Former Punjab State Member, FCI.
Food Corporation Of India (Govt. Of India).
Namberdar, Village Bhukhari Kalan, District Ludhiana, Punjab (INDIA).
Sukhminderpal Singh Grewal , B.A.,LLB (Advocate)
Vice Chairman, PSIEC. (Govt. Of Punjab)
Punjab Small Industry and Export Corporation Ltd.
National Secretary BJP Kisan Morcha
Incharge, himachal Pradesh.
National Secretary, FAIPT.
Fedration Of All India Petroleum Traders
Incharge, North Zone (Petrol Pumps)
Former Punjab State President, BJYM
Bharatiya Janata Yuva Morcha (Punjab BJP Youth Wing)
Former Punjab State President, BJP Investor Cell
Former Punjab State Member, FCI.
Food Corporation Of India (Govt. Of India).
Namberdar, Village Bhukhari Kalan, District Ludhiana, Punjab (INDIA).
Sukhminderpal Singh Grewal , B.A.,LLB (Advocate)
Vice Chairman, PSIEC. (Govt. Of Punjab)
Punjab Small Industry and Export Corporation Ltd.
National Secretary BJP Kisan Morcha
Incharge, himachal Pradesh.
National Secretary, FAIPT.
Fedration Of All India Petroleum Traders
Incharge, North Zone (Petrol Pumps)
Former Punjab State President, BJYM
Bharatiya Janata Yuva Morcha (Punjab BJP Youth Wing)
Former Punjab State President, BJP Investor Cell
Former Punjab State Member, FCI.
Food Corporation Of India (Govt. Of India).
Namberdar, Village Bhukhari Kalan, District Ludhiana, Punjab (INDIA).
Welcome to Our Website: www.bjpindia.in , www.psiec.gov.in , www.punjabbjp.org , www.bjppunjab.org , Sukhminderpal Singh Grewal , B.A.,LLB (Advocate) Vice Chairman, PSIEC. (Govt. Of Punjab)Punjab Small Industry and Export Corporation Ltd. National Secretary BJP Kisan MorchaIncharge, himachal Pradesh.National Secretary, FAIPT.Fedration Of All India Petroleum TradersIncharge, North Zone (Petrol Pumps)Former Punjab State President, BJYMBharatiya Janata Yuva Morcha (Punjab BJP Youth Wing)Former Punjab State President, BJP Investor CellFormer Punjab State Member, FCI.Food Corporation Of India (Govt. Of India).Namberdar, Village Bhukhari Kalan, District Ludhiana, Punjab (INDIA).
Sukhminderpal Singh Grewal , B.A.,LLB (Advocate)
Vice Chairman, PSIEC. (Govt. Of Punjab)
Punjab Small Industry and Export Corporation Ltd.
National Secretary BJP Kisan Morcha
Incharge, himachal Pradesh.
National Secretary, FAIPT.
Fedration Of All India Petroleum Traders
Incharge, North Zone (Petrol Pumps)
Former Punjab State President, BJYM
Bharatiya Janata Yuva Morcha (Punjab BJP Youth Wing)
Former Punjab State President, BJP Investor Cell
Former Punjab State Member, FCI.
Food Corporation Of India (Govt. Of India).
Namberdar, Village Bhukhari Kalan, District Ludhiana, Punjab (INDIA).
Sukhminderpal Singh Grewal , B.A.,LLB (Advocate)
Vice Chairman, PSIEC. (Govt. Of Punjab)
Punjab Small Industry and Export Corporation Ltd.
National Secretary BJP Kisan Morcha
Incharge, himachal Pradesh.
National Secretary, FAIPT.
Fedration Of All India Petroleum Traders
Incharge, North Zone (Petrol Pumps)
Former Punjab State President, BJYM
Bharatiya Janata Yuva Morcha (Punjab BJP Youth Wing)
Former Punjab State President, BJP Investor Cell
Former Punjab State Member, FCI.
Food Corporation Of India (Govt. Of India).
Namberdar, Village Bhukhari Kalan, District Ludhiana, Punjab (INDIA).
Sukhminderpal Singh Grewal , B.A.,LLB (Advocate)
Vice Chairman, PSIEC. (Govt. Of Punjab)
Punjab Small Industry and Export Corporation Ltd.
National Secretary BJP Kisan Morcha
Incharge, himachal Pradesh.
National Secretary, FAIPT.
Fedration Of All India Petroleum Traders
Incharge, North Zone (Petrol Pumps)
Former Punjab State President, BJYM
Bharatiya Janata Yuva Morcha (Punjab BJP Youth Wing)
Former Punjab State President, BJP Investor Cell
Former Punjab State Member, FCI.
Food Corporation Of India (Govt. Of India).
Namberdar, Village Bhukhari Kalan, District Ludhiana, Punjab (INDIA).
Sukhminderpal Singh Grewal , B.A.,LLB (Advocate)
Vice Chairman, PSIEC. (Govt. Of Punjab)
Punjab Small Industry and Export Corporation Ltd.
National Secretary BJP Kisan Morcha
Incharge, himachal Pradesh.
National Secretary, FAIPT.
Fedration Of All India Petroleum Traders
Incharge, North Zone (Petrol Pumps)
Former Punjab State President, BJYM
Bharatiya Janata Yuva Morcha (Punjab BJP Youth Wing)
Former Punjab State President, BJP Investor Cell
Former Punjab State Member, FCI.
Food Corporation Of India (Govt. Of India).
Namberdar, Village Bhukhari Kalan, District Ludhiana, Punjab (INDIA).
Sukhminderpal Singh Grewal , B.A.,LLB (Advocate)
Vice Chairman, PSIEC. (Govt. Of Punjab)
Punjab Small Industry and Export Corporation Ltd.
National Secretary BJP Kisan Morcha
Incharge, himachal Pradesh.
National Secretary, FAIPT.
Fedration Of All India Petroleum Traders
Incharge, North Zone (Petrol Pumps)
Former Punjab State President, BJYM
Bharatiya Janata Yuva Morcha (Punjab BJP Youth Wing)
Former Punjab State President, BJP Investor Cell
Former Punjab State Member, FCI.
Food Corporation Of India (Govt. Of India).
Namberdar, Village Bhukhari Kalan, District Ludhiana, Punjab (INDIA).
Sukhminderpal Singh Grewal , B.A.,LLB (Advocate)
Vice Chairman, PSIEC. (Govt. Of Punjab)
Punjab Small Industry and Export Corporation Ltd.
National Secretary BJP Kisan Morcha
Incharge, himachal Pradesh.
National Secretary, FAIPT.
Fedration Of All India Petroleum Traders
Incharge, North Zone (Petrol Pumps)
Former Punjab State President, BJYM
Bharatiya Janata Yuva Morcha (Punjab BJP Youth Wing)
Former Punjab State President, BJP Investor Cell
Former Punjab State Member, FCI.
Food Corporation Of India (Govt. Of India).
Namberdar, Village Bhukhari Kalan, District Ludhiana, Punjab (INDIA).
Sukhminderpal Singh Grewal , B.A.,LLB (Advocate)
Vice Chairman, PSIEC. (Govt. Of Punjab)
Punjab Small Industry and Export Corporation Ltd.
National Secretary BJP Kisan Morcha
Incharge, himachal Pradesh.
National Secretary, FAIPT.
Fedration Of All India Petroleum Traders
Incharge, North Zone (Petrol Pumps)
Former Punjab State President, BJYM
Bharatiya Janata Yuva Morcha (Punjab BJP Youth Wing)
Former Punjab State President, BJP Investor Cell
Former Punjab State Member, FCI.
Food Corporation Of India (Govt. Of India).
Namberdar, Village Bhukhari Kalan, District Ludhiana, Punjab (INDIA).
Sukhminderpal Singh Grewal , B.A.,LLB (Advocate)
Vice Chairman, PSIEC. (Govt. Of Punjab)
Punjab Small Industry and Export Corporation Ltd.
National Secretary BJP Kisan Morcha
Incharge, himachal Pradesh.
National Secretary, FAIPT.
Fedration Of All India Petroleum Traders
Incharge, North Zone (Petrol Pumps)
Former Punjab State President, BJYM
Bharatiya Janata Yuva Morcha (Punjab BJP Youth Wing)
Former Punjab State President, BJP Investor Cell
Former Punjab State Member, FCI.
Food Corporation Of India (Govt. Of India).
Namberdar, Village Bhukhari Kalan, District Ludhiana, Punjab (INDIA).
Sukhminderpal Singh Grewal , B.A.,LLB (Advocate)
Vice Chairman, PSIEC. (Govt. Of Punjab)
Punjab Small Industry and Export Corporation Ltd.
National Secretary BJP Kisan Morcha
Incharge, himachal Pradesh.
National Secretary, FAIPT.
Fedration Of All India Petroleum Traders
Incharge, North Zone (Petrol Pumps)
Former Punjab State President, BJYM
Bharatiya Janata Yuva Morcha (Punjab BJP Youth Wing)
Former Punjab State President, BJP Investor Cell
Former Punjab State Member, FCI.
Food Corporation Of India (Govt. Of India).
Namberdar, Village Bhukhari Kalan, District Ludhiana, Punjab (INDIA).
Sukhminderpal Singh Grewal , B.A.,LLB (Advocate)
Vice Chairman, PSIEC. (Govt. Of Punjab)
Punjab Small Industry and Export Corporation Ltd.
National Secretary BJP Kisan Morcha
Incharge, himachal Pradesh.
National Secretary, FAIPT.
Fedration Of All India Petroleum Traders
Incharge, North Zone (Petrol Pumps)
Former Punjab State President, BJYM
Bharatiya Janata Yuva Morcha (Punjab BJP Youth Wing)
Former Punjab State President, BJP Investor Cell
Former Punjab State Member, FCI.
Food Corporation Of India (Govt. Of India).
Namberdar, Village Bhukhari Kalan, District Ludhiana, Punjab (INDIA).