Power and Effects of the Daily Banis

Japji Sahib

This bani controls one's "ji," one's soul. 

When your ji, your being, is endangered, when the radiance of your soul is weak, recite Japji Sahib.

Guru Nanak Ji said that,

; the thirty-eight pauris of Japji would liberate the humanity from the cycles of birth and death.

Shabad Hazare

This is the highest love letter by a disciple.

:- written by Guru Arjan Dev Ji to Guru Ram Dass Ji. 

Its gift is that it gives the benefits of a thousand shabads, and one's soul will merge directly with God. It makes the separated ones come home with grace. 

One who recites this shabad will never be separated from their beloved.

Jaap Sahib

The naad of Jaap Sahib rouses the soul and the self of the Being. 

"Sahib" also means grace. 

Recite it when your position is endangered, or when your authoritative personality is weak. 

This bani brings grace and greatness. 

It will also give you the ability that, whatever people say, you will automatically be able to compute what they are actually saying. 

Once you are able to recite it correctly, it will give you the power, the siddhi, that whatever you say must happen. 

Man can direct God, and God can direct man Guru Gobind Singh Ji recited Jaap Sahib so, we won't become beggars at the doors of others.

Tavprasad Swaiye

This baani was spoken by Guru Gobind Singh ji. 

When you are not getting any satisfaction out of life, this is the bani to recite.

Anand Sahib

Whoever recites the forty pauris of Anand Sahib will have endless bliss, because the Guru is limitless.

In this bani, mind and body are explained in relation to cosmic divinity. 

Guru Amar Das ji gave us the song of bliss, which is Anand Sahib, to qualify the mind and to understand the depth.

For husband and wife to get together, recite it together,alternating sutras (lines).

Rehras Sahib

This bani is recited after one has worked and is tired. 

It adds energy (raa-hu) to one's being, to one's total concept. 

Also, recite it when your principle worldly wealth is endangered. 

In naad, reh means live, and raas means commodity, so Rehras means living commodity. 

Rehras Sahib helps you when you are physically weak, or weak in money, property and earthly goods.

Kirtan Sohila

This bani is done before sleep at night. It is the most harmonious naad ever uttered. 

It multiplies the aura to the sensitivity of protection That it eliminates any negativity for miles and miles.

When you are endangered by any species of direct or indirect source, and when you want to protect yourself with the surrounding of the entire magnetic field of the earth, recite Kirtan Sohila.

When you carry the GURU GRANTH SAHIB on your head,the evil spirit gets a headache.

When you open it he collapses. 

When he sees you reading it, he faints.

When he sees you are living what you read, he flees.

And, when you are about to share this message, he will try to discourage you! 

I defeated him....can u??

Panj Takht

Names Of Panj Takht are as Follow:

1. Takht Shiri Akal Takht Sahib.
2. Takht Shri Patna Sahib.
3. Takht Shri Kesgarh Sahib.
4. Takht Shri Hazoor Sahib.
5. Takht Shri Dam Damma Sahib.

Message of Sikhism Part - V

The Meaning Of Sikhism

Sikh philosophy is composed of progressive ideals, a positive worldview, and a crystal-clear message: a Sikh constantly learns to be a better human being. Not coincidentally, the word itself, Sikh (disciple), is indicative of the perpetual learning process that is life.

In Sikhism, a human being, in order to attain God, must rise above five basic vices: lust, anger, greed, pride, ego. Anyone who successfully avoids these five transgressions, and who lives a truthful living, is considered to be a God-conscious person.

Sikhism recognizes other faiths as equally conducive for the development of spirituality; however, as a revealed and distinct religion in of itself, Sikhism offers its followers a viable path toward the selfsame goal, God.

History and Practices

The founder of the Sikh religion was Guru Nanak who was born in 1469. He preached a message of love and understanding and criticized the blind rituals of the Hindus and Muslims. Guru Nanak passed on his enlightened leadership of this new religion to nine successive Gurus. The final living Guru, Guru Gobind Singh passed away in 1708.

During his lifetime Guru Gobind Singh established the Khalsa order (meaning 'The Pure'), soldier-saints. The Khalsa uphold the highest Sikh virtues of commitment, dedication and a social conscious. The Khalsa are men and women who have undergone the Sikh baptism ceremony and who strictly follow the Sikh Code of Conduct and Conventions and wear the prescribed physical articles of the faith. One of the more noticeable being the uncut hair (required to be covered with a turban for men) and the Kirpan (ceremonial sword).

Successor

Before his death in 1708 Guru Gobind Singh declared that the Sikhs no longer needed a living and appointed his spiritual successor as Sri Guru Granth Sahib, his physical successor as the Khalsa. Guru Gobind Singh felt that all the wisdom needed by Sikhs for spiritual guidance in their daily lives could be found in Sri Guru Granth Sahib, the Eternal Guru of the Sikhs. Sri Guru Granth Sahib is unique in the world of religious scriptures because not only is it accorded the status of being the spiritual head of the Sikh religion, but besides the poetry of the Gurus, it also contains the writings of saints of other faiths whose thoughts were consistent with those of the Sikh Gurus.

Gurudwara for All 

Sikhism does not have priests, which were abolished by Guru Gobind Singh. The Guru felt that they had become corrupt and full of ego. Sikhs only have custodians of the Guru Granth Sahib (granthi), and any Sikh is free to read the Guru Granth Sahib in the Gurudwara (a Sikh temple) or in their home. All people of all religions are welcome to the Gurudwara. A free community kitchen can be found at every Gurudwara which serves meals to all people of all faiths. Guru Nanak first started this institution which outline the basic Sikh principles of service, humility and equality.

The most significant historical religious center for the Sikhs is Harmandir Sahib (The Golden Temple) at Amritsar in the state of Punjab in northern India. It is the inspirational and historical center of Sikhism but is not a mandatory place of pilgrimage or worship. 

All places where Sri Guru Granth Sahib are installed are considered equally holy for Sikhs.

Message of Sikhism Part - IV

The Purpose Of Life

Sikhism accepts the idea of reincarnation. Life as a human being is considered the last step before realizing God. Whether or not one attains union with God depends on that one person's actions in this life. 

Guru Amar Das, the third Sikh prophet writes:

He who sings His praises and does good actions

Will merge into Him.

Guru Arjan, the fifth Sikh prophet, explains the purpose of life when he writes:

Having gained a body this time, A rare opportunity you have got;

This is your chance to meet God.

Your other pursuits will be of no avail at the end.

Seek the company of holy men, And learn to meditate on God.

Set your mind on crossing the sea of life;

Life is being wasted away in pursuits of sensual pleasures.

The Cycle of Reincarnation 

Essentially, according to Sikh philosophy, human beings should free themselves from the cycle of reincarnation (births and deaths) by abandoning self-centeredness and embracing God-centeredness. In Sikhism, God is metaphorically known as Truth. With this in mind, a human being who embraces God-centeredness is living a life devoted to the fulfillment of Truth. 

Furthermore, Guru Ram Das, the fourth Sikh prophet states that:

God is just, And honors the truthful.

In Sikhism, surrendering to the Will of God implicitly requires that man abandon ego. 

Guru Nanak makes this point clear when he addresses God, saying:

Where ego is, Thou are not;

When thou art within me,

Then I am not.

Self-Appraisal

A Little boy went to a telephone booth which   was at the cash counter of a store and dialed a number. The store-owner observed and listened to the conversation:

Boy: “Madam, can you give me the job of cutting your lawn?”

Woman: (at the other end of the phone line) “I already have someone to cut my lawn.”

Boy: “Madam, I will cut your lawn for half the price than the person who cuts your lawn now.”

Woman: “I’m very satisfied with the person who is presently cutting the lawn.”

Boy: (with more perseverance) “Madam, I’ll even sweep the floor and the stairs of your house for free.”

Woman: “No, thank you.”

With a smile on his face, the little boy put the receiver down. The store-owner, who was listening to all this, walked over to the boy.

Store-owner: “Son….I like your attitude; I like that positive spirit and would like to offer you a job.”

Boy: “No thanks.”

Store-owner: “But you were really pleading for one.”

Boy: “No Sir, I was just checking my performance at the job I already have. I am the one who is working for that lady I was talking

to!”

This is called "Self-Appraisal”

"If u don't fight for what u want,

don't cry for what u lost..."

"Nothing depends on luck, everything depends on work because, 

even luck has to work."

Message of Sikhism Part - III

Sikhism Ideology

Sikhism does not accept the ideology of pessimism. It advocates optimism and hope. 

The maxim, "Resist not evil but whosoever shall smite thee on the right cheek, turn to him the other also", does not find any place in Sikh way of life. On the other hand it enjoins its followers:

"When an affair past every other remedy It is righteous, indeed, to unsheathe the sword."

---(Guru Gobind Singh)

The Sikh Scripture

The message of Sikhism is contained within the sacred writings of the Gurus, forever enshrined in the Sikh scripture, Guru Granth Sahib (the writings of Guru Gobind Singh form another compilation). 

The Guru Granth Sahib consists of the writings of the first, second, third, fourth, fifth, and ninth Gurus, as well as the writings of several prominent saints who were either contemporaries of, or lived before, the Sikh Gurus. 

The writings of these non-Sikh mystics correspond to the teachings of the Sikh Gurus; and more importantly, the inclusion of their writings into the Sikh holy scripture indicates the universality of Sikh philosophy. Written in musical measures of Indian classical music called ragas, the Guru Granth Sahib literally serves as the ultimate guide of spirituality (the living embodiment of the spirit of the Gurus) and is revered (deeply respected or admired), not worshiped, as such by the Sikhs.

Concept Of God

According to Sikh religious thought, God is both transcendent (beyond or above the range of normal or physical human experience) and immanent (existing or operating within). 

God is beyond the empirical universe (what can be sensed or measured), but resides in it as well. Since God exists within and beyond existence itself, human beings can aspire toward living and acting in accordance with His will.

To Be Continued...

Message of Sikhism Part - II

Basic Postulate Of Sikhism

The basic #postulate of #Sikhism is that life is not sinful in its origin, but having emanated from a Pure Source, the True One abides in it. 

Thus say the Nanak:

'O my mind, thou art the spark of the Supreme Light; know thy essence.'

Not only the whole of Sikh #Philosophy, but the whole of Sikh history and character, flows from 'this principle'.

The Sikhs do not recognize the caste system nor do they believe in Idol-worship, rituals, or superstitions. The gods and goddesses are considered as nonentities.

This religion consists of practical living, in rendering service to humanity, engendering #tolerance and #brotherly love towards all. The Sikh Gurus did not advocate retirement from the world in order to attain salvation. It can be achieved by anyone who earns an honest living and leads a normal life.

'He alone, 0 Nanak, know the Way, who earn with the sweat of his brow, and then share it with the others'.

(Guru Granth, P. 1245)

Nanak gave new hope to the down-trodden mankind to join his fraternity as equals. 

He is a creator of the NEW MAN in the New World supported by a New morality.

Riches and personal possessions are not hindrance in living by spiritual ideals. Sikhism does not believe in the maxim, "It is easier for a camel to go through the eyes of a needle than for a rich man to enter into the kingdom of #God". On the other hand the Sikh dictum is as under:

'They, who are attuned to the Lord, by the Guru's Grace, Attain to the Lord in the midst of Maya, (i.e. Wealth).'

(Guru Granth. P. 921)

To Be Continued...

Message of Sikhism Part - I

"Truth is higher than everything,

But higher still is truthful living"

(Guru Nanak, the 1st Sikh prophet)

Unlike many other Eastern #philosophies which preach asceticism and escapism, the Sikh #religion exists as a faith of life-affirmation. A Sikh regards the world not as a place of suffering, but as a meaningful creation of God wherein noble, truthful, and selfless actions can bring a person closer to realizing Him. Sikhism preaches #universal equality, and therefore, regards all religions and people as equal before the eyes of God. 

A Sikh is enjoined to rise above ego, live a truthful family life, share earnings with the less fortunate, and, as a human being, work toward progress on the individual and social level.

THE BASIC BELIEFS OF SIKHS

The Mool Mantar (literally, the root verse; the first hymn composed by Guru Nanak) sums up the basic belief of the Sikhs. Guru Granth Sahib begins with the Mool Mantar. Every Sikh is expected to recite it daily. The English translation is given below:

Eternal, the Creator, the Cause of Causes, without enmity, without hate, both Immanent in His creation and beyond it. It is no longer the God of one nation, but the GOD OF GRACE. That being so, He creates man not to punish him for his sins, but for the realization of his true purpose in the cosmos and to merge in from where he issued forth.

'O my mind, thou art the embodiment of Light; know* thy Essence'

'O my mind, the Lord is ever with thee; through the Guru's Word enjoy His Love.'

'Knowing thy essence thou knowest thy Lord; and knowest thou the mystery of birth and death'.

(Guru Granth, P. 441)

to be continued...

6 LITTLE STORIES

   ONCE, All villagers decided to pray for rain, on the day of prayer all the People gathered but only one boy came with an umbrella.

       .          

That's

FAITH

 ----------------------

WHEN You throw a baby in the air, she laughs because she knows you will catch her.

.

That's

TRUST

------------------

  

EVERY Night we go to bed, without any assurance of being alive the next

Morning but still we set the alarms  to wake up.

               

That's

HOPE

-----------------

   

WE Plan big things for tomorrow in spite of zero knowledge of the future. 

.

That's

CONFIDENCE 

-------------------

WE See the world suffering.

But still we get Married.

.

That's 

LOVE.

--------------------

On an Old Man's shirt was written a cute sentence

'I Am Not 60 Years Old.., I Am Sweet 16 with 44 years Experience.'

.

That's

ATTITUDE

---------------

Live your life like 6 stories........ 

Stay Happy 

Stay Blessed!

Life sketch of Guru Sahib.(ਗੁਰੂ ਹਰਿ ਗੋਬਿੰਦ)

Guru Har Gobind sahib
(1595 to 1644)

Full Name : Har Gobind

Personal Details
Birth : Saturday, 5 July 1595, Guru ki Vadali in Dist. Amritsar
Guruship : Wednesday, 11 June 1606
Joti Jot : Tuesday, 19 March 1644

Family
Parents : Guru Arjan Dev & Mata Ganga
Brother/Sisters : -N.A-
Spouse : Mata Nanaki, Mata Mahadevi,Mata Damodari
Children : Sons - Baba Gurditta, Baba Suraj Mal, Baba Ani Rai, Baba Atal Rai & Guru Tegh Bahadur
Daughter - Bibi Biro

Other Details
Bani in Guru Granth Sahi
Other Info: Built the Akal Takhat, First Guru to engage in warfare, Main battles fought: Amritsar, Sri Hargobindpur, Guru Sar Marajh and Kartarpur

Guru HarGobind Ji (Gurmukhi: ਗੁਰੂ ਹਰਿ ਗੋਬਿੰਦ) (Saturday, July 5, 1595 - Tuesday, March 19, 1644) was the sixth of the Ten Gurus of Sikhism. He became Guru on the 11 of June, 1606, following in the footsteps of his father, Guru Arjan Dev Ji. While the ceremonial rites were being performed by Baba Buddha Ji, Guru HarGobind Ji asked Baba Buddha to adorn him with a sword rather than the Seli of Guru Nanak Dev Ji which had been used previously by the earlier Gurus.
Guru HarGobind Ji then put on not one, but two swords; one on his left side and the other on his right. He named one "Miri," representing Temporal Power, and the other "Piri," representing Spiritual Power, one to smite the oppressor and the other to protect the innocent. He told his followers: "In the Guru's house, spiritual and mundane powers shall be combined. My rosary shall be the sword-belt and on my turban I shall wear a Kalgi" (The Kalgi was an ornament for the turban which was worn by the Mughal and Hindu rulers of the era).

Punjab : History and culture : Part -V

The British and the Post Independence Era 

The British ruled Punjab for 200 years like the rest of India . During this period they committed many atrocities on the locals . Many of  the Freedom Fighters of  the Great Indian Freedom Struggle were from Punjab . Bhagat Singh, Rajguru, Sukhdev , Lala Lajpat Rai, Udham Singh were some of the brave sons of  this soil who laid down their life for the country . In addition thousands of unsung heros sacrificed themselves in the "Jalia Wala Bagh" incident.

At last on 15 th August 1947, India became independent . But it came at a heavy price . The Great Indian nation was partitioned on the basis of  religion into two states of  India and Pakistan. Western Punjab was dominated by Muslims and went to Pakistan while Eastern Punjab was dominated by Hindus and Sikhs and remained in India. Hindus and Muslims with people of other religions had lived here for ages . 

Although there were some differences between them , still the common culture and traditions joined them.

Agreement Between the India and Pakistan Leader's 
As agreed by Indian and Pakistani leaders , the minority Hindus and Sikhs in Pakistan would be allowed to live there only and the Muslims would be allowed to live in India . The Indian government followed the decision but their Pakistani counterparts did not control the Muslim mobs in their side.

During partition, which witnessed perhaps the biggest migration in recorded history, a scene of trains in East Punjab.

Thousands of  Hindus and Sikhs were mercilessly killed in the Pakistani Punjab.

A convoy of Sikhs migrating to East Punjab in October, 1947. 

Then its repercussions followed in Indian side of  Punjab . What followed after that, had never happened in the civilized history of  human beings . Around 500,000 people were killed from both sides . Another 50 million people had to migrate to other side of the border . Hindus and Sikhs started migrating from Pakistan to India and Muslims from India to Pakistan .

Slowly and surely things started getting to normal. Soon big-hearted and hard working Punjabis made Punjab the jewel in the crown of India .

Punjab was again divided into the states of  present day Punjab, Haryana and Himachal Pradesh for administrative reasons in 1966 .

Punjab : History and culture : Part -IV

Ranjit Singh and his Territory

Artist Kirpal Singh captures, in this painting, the valiant Sada Kaur along with Ranjit Singh at the outskirts of the Lahore Fort.

Next was the territory of Ranjit Singh. He was alert and raised an army of 5000 horsemen. But they were inadequately armed with only spears and muskets. The Afghans were equipped with heavy artillery. Ranjit Singh thought of a stiff united fight against the invaders. He came to Amritsar. A congregation of Sarbat Khlasa was called and many Sikh sardars answered the call. An almost unanimous opinion prevailed that Shah Zaman's army should be allowed to enter the Punjab, and they all should retire to hills.

Forces were reorganized under the command of Ranjit Singh and they marched towards Lahore. They were able to gave Afghans a crushing defeat in several villages and ultimately surrounded the city of Lahore. Sorties were made in night in which they would kill a few Afghan soldiers and then leave the city in the thick of darkness. Following this tactic they were able to dislodge Afghans at several places.

In 1797, Shah Zaman, suddenly left for Afghansistan as his brother Mahmud had revolted. Shahanchi khan with considerable force was left at Lahore. The Sikhs however followed Shah up to Jhelum and snatched many goods from him. The Sikhs returned and in the way were attacked by the army of Shahnachi khan near Ram Nagar.
The Sikhs routed his army. It was the first major achievement of Ranjit Singh. He became the hero of the land of Five Rivers and his reputation spread far and wide.

Again in 1798 Shah Zaman attacked Punjab to avenge his defeat in 1797, people took refuge in hills. Sarbat Khalsa was again called and Sada Kaur again persuaded Sikhs to fight till the last man.

This time even Muslims were not spared by Shah Zaman's forces and he won Gujarat very easily. Sada Kaur aroused the sense of Sikhs of national honour and if they had left Amritsar then she will command the forces against Afghans.

She said, "an Afghani soldier was no match to a Sikh soldier ". They would be give befitting reply and by the grace of Sat Guru they would be successful.

The Afghans had plundered the towns and villages as they had vowed and declared openly that they would exterminate the Sikhs; but in the process the Muslims suffered most as Hindus and Sikhs had already left for the hills. The Muslims thought that they would not be touched but their hopes were belied and their provisions were forcible taken away by the Afghans.

Maharani Sada Kaur

Shah Zaman sought help of Raja Sansar Chand of Kangra, that he will not give any food or shelter to Sikhs. He agreed. Shah Zaman attacked Lahore and Sikhs were surrounded from all sides, they had to fight a grim battle. The Afghans occupied Lahore on Nov 1798, and planned to attack Amritsar. Ranjit Singh collected his Men and faced Shah's forces about 8 Km from Amritsar. It was a well-matched encounter which forced Afghans at last to retire.
They were humiliated and fled towards Lahore. Ranjit Singh pursued them and surrounded Lahore. Afghan supply lines were cut.... Crops were burnt and other provisions plundered so that they did not fall into Afghan's hands.

The Afghans never expected such a humiliating defeat at the hands of Sikhs. Nizam-ud.din of Kasur attacked Sikhs near Shahdara on the banks of Ravi, but his forces were no match to Sikhs. Here too, Muslims suffered the most. The retreating Afghans and #Nizam-ud-din forces plundered the town which antagonized the local people.

The Afghans struggled hard to dislodge Sikhs but in vain. Sikh cordon was so strong that they made impossible for the Afghans to break it and proceed towards Delhi. Ranjit Singh became terror to them. The moment Zaman Shah left, Ranjit Singh pursued his forces and caught them unawares near Gujranwala. They were chased further up to Jhelum. Many Afghan were put to death and their war equipment was taken into possession and they were made to run for their lives. Shah Zaman was overthrown by his brother and was blinded. He became a helpless creature and 12 years later came to Punjab to seek refuge in Ranjit Singh's darbar, who was now the ruler of land. Destiny wished it like that.

Ranjit singh combined with Sahib Singh of Gujrat (Punjab) and Milkha Singh of Pindiwala and a large Sikh force, fell upon the Afghan garrison while Shah Zaman was still in vicinity of Khyber Pass. The Afghan forces fled towards north after having been routed by the Sikhs leaving behind at Gujarat their dead including the Afghan deputy."(Bikramjit Hasrat, Life and times of Ranjit Singh, p.36).

Most Popular Leader Of Punjab

By this time the people of the country had become aware of the rising strength of Ranjit Singh, the rising star on the horizon. He was the most popular leader of the Punjab and was already yearning to enter Lahore. The people of Lahore being extremely oppressed raised their voices of wailing to the skies and were looking towards their liberator. Muslims joined Hindus and Sikh residents of Lahore in making an appeal to Ranjit Singh to free them from the tyrannical rule.

A #petition was written and was signed by Mian Ashak Mohammad, Mian Mukkam Din, Mohammad Tahir, Mohammad Bakar, Hakim Rai, and Bhai Gurbaksh Singh. It was addressed to Ranjit singh to free them from Bhangi sardars. Ranjit singh was invited to liberate lahore as early as possible. He mobilised a 25000 Army and marched towards Lahore on July 6, 1799.

It was a last day of Muharram when a big procession was to be taken out in the town in the memory of the two grandsons of Prophet Mohammad who were martyred in the battlefield without having a drop of water. It was expected that Bhangi sardars will also participate in procession and mourn with their Shia brethren. By the time procession was over Ranjit Singh had reached outskirts of city.

Early morning on 7 July 1799, Ranjit Singh's men had taken their positions. Guns glistened and the bugles were sounded. Rani Sada Kaur stood outside Delhi gate and Ranjit Singh proceeded towards Anarkali. Ranjit Singh rode along the walls of the city and got the wall mined. A breach was blown. . It created panic and confusion.

Mukkam Din, who was one of the signatories to the petition made a #proclamation with the beat of drum that town had been taken over by him and he was now head. He ordered all the city gates to be opened. Ranjit Singh entered the city with his troops through the Lahori Gate. Sada Kaur with a detachment of cavalry entered through Delhi gate. Before Bhangi sardars had any inkling of it, a part of the #citadel was occupied without any resistance. Sahib Singh and Mohar Singh left the city and sought shelter at some safer place. Chet Singh was left either to fight, defend the town or flee as he like. He shut himself in Hazuri Bagh with only 500 men. Ranjit Singh's cavalry surrounded Hazuri Bagh and Chet Singh surrendered and he was given permission to leave the city along with his family.

Ranjit singh was well entrenched in the town now. Immediately after taking possession of the city, he paid visit to #Badashahi mosque. This gesture increased his prestige and his status was in the eyes of people. He won the hearts of the subjects, Hindus, Muslims, and Sikhs alike. It was July 7, 1799 when victorious Ranjit Singh entered Lahore.

During the rein of  Maharaja #Ranjit Singh , the Sikhs had even ruled on Afganistan . The Sikh religion flourished and the territorial boundaries increased . Ranjit Singh constructed many Gurudwaras . He constructed the famous Sachkhand Sahib at Nanded in Maharashtra. He also covered the famous Har Mandir Sahib (Golden Temple) with Gold .

After his death in 1839, the #Sikh governers started fighting with each other for supremacy . Slowly the Sikh kingdom started declining and the British took over it .

to be continued...

MIRI and PIRI

The formal expression of the unity of religion and politics was made by Guru Hargobind Ji in the 17th century by donning two swords of Miri and Piri that represented the two faces of the Guru's authority - temporal and spiritual. It became embodied through the institution of Akal Takht, the seat of religio-political authority facing Harmandir Sahib, which represents the spiritual power of the Guru. Miri-Piri has since become one of the most fundamental doctrines of Sikhism. Translated into the language of modern politics it means that religion and politics cannot be separated, and the latter is subject to the former.

Guru Har Gobind Sahib Ji

Guru Har Gobind, also Saccha Padshah ("True Emperor") (5th July 1595 – 19th March 1644). He was the sixth of the Sikh gurus and became Guru on 25 May 1606 following in the footsteps of his father Guru Arjan Dev. He was not, perhaps, more than eleven at his father's execution. Before ascension, he nominated Guru Har Rai, his grandson as the next Guru of the Sikhs.

Early years of Guru Sahib

He put on two swords: one indicated his spiritual authority and the other, his temporal authority. ('miri' symbolizing temporal power and 'piri' symbolizing spiritual power).He built the Akal Takht, the Throne of the Almighty. Guru Hargobind excelled in matters of state, and his Darbar (court) was noted for its splendour. The arming and training of some of his devoted followers began, the Guru came to possess seven hundred horses, and his Risaldari (army) grew to three hundred horsemen and sixty gunners in the due course of time. Additionally, five hundred men from the Majha area of the Punjab were recruited as infantry. Guru Hargobind built a fortress at Amritsar called Lohgarh "Fortress of steel". He had his own flag and war-drum which was beaten twice a day.

Relations with Jahangir and wars with Mughals
The reasons for Guru Hargobind to arm his followers were many. Both externally and internally, the situation was changing. The Guru had to adjust his policy to the demands of the new environment. Sikhism had developed its organisation mostly during the tolerant days of Akbar. Akbar had never interfered with the development of Sikhism. He had even helped the Gurus in various ways. But the execution of Guru Arjan at the hands of Jahangir and imprisonment of Guru Hargobind definitely showed that sterner days were ahead. The policy of mere peaceful organisation no longer sufficed. Both Guru Arjan had foreseen and Guru Hargobind also saw that protecting the Sikh community without the aid of arms was no longer possible. The death of his father at the hands of Jahangir prompted him to emphasize the military dimension of the Sikh community. He symbolically wore two swords, which represented miri and piri (temporal power and spiritual authority). He built a fort to defend Ramdaspur and created a formal court, Akal Takht.

These aggressive moves prompted Jahangir to jail Hargobind at Gwalior Fort. It is not clear as to how much time he spent as a prisoner. The year of his release appears to have been either 1611 or 1612. By that time, Jahangir had more or less reverted to tolerant policies of Akbar and the conservatives at the Mughal court had fallen out of his favor. After finding Hargobind innocent and harmless ordered his release. According to Sikh tradition, 52 Rajas who were imprisoned in the fort as hostages for opposing the Mughal empire were dismayed as they were losing a spiritual mentor. Guru Hargobind requested the Rajas to be freed along with him as well and stood surety for their loyal behavior. Jahangir ordered their release as well. Hargobind got a special gown stitched which had 52 hems. As Hargobind left the fort, the captive kings caught the hems of the cloak and came out along with him. He fought a battle against Jahangir Battle of Rohilla.

Personality

The Guru was a brilliant martial artist (shastarvidya) and an avid hunter. Guru Hargobind encouraged people to maintain physical fitness and keep their bodies ready for physical combat.

Read more about Shri Guru Hargobind Sahib Ji

Be in touch.

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Punjab : History and culture : Part -III

The Rise of Sikh Power

Punjab presented a picture of chaos and confusion when Ranjit Singh took reins of Sukerchikias misal. The edifice of Ahmad Shah Abdali's empire in India had crumbled. Afghanistan was dismembered. Peshawar and Kashmir though under the suzerainty of Afghanistan had attained de facto independence. Barakzais were the masters of these places. Attock was ruled by Wazrikhels and Jhang lay at the feet of Sials. Pathans were ruling Kasur. Multan had thrown yoke and Nawab Muzaffar Khan had taken its charge.

Sardar Jassa Singh Ahluwalia

Both Punjab and Sind were under Afghan rule since 1757 after Ahmad Shah Abdali was granted suzerainty over these two provinces. They were confronted with the rising power of Sikhs in Punjab. Taimur Khan, a local Governor was able to turn away Sikhs from Amritsar. He razed to the ground the fort of Ram Rauni. But this state of affairs did not last long and the Sikh misal joined hands and defeated Taimur Shah and his Chief minister Jalal Khan. The Afghans were forced to retreat and Lahore was occupied by the Sikhs in 1758, Jassa singh Ahluwalia proclaimed Sikh's sovereignty and became its head. He struck coins to commemorate his victory.

When Ahmad Shah Abdali was engaged in his campaign against the Marathas at Panipat in 1761, Jassa Singh Ahluwalia plundered Sirhind and Dialpur, seized some places in Ferozepur district and took under his possession Jagraon and Kot Isa Khan on the other bank of Sutlej. He captured Hoshiarpur and Naraingarh in Ambala and levied tribute from the chief of Kapurthala. He then marched towards Jhang. Sial chief offered stout resistance. When Ahmad Shah left in Feb 1761, Jassa Singh Ahluwalia again attacked Sirhind and extended his territory as far as Tarn Taran. He crossed Bias and capture Sultanpur. In 1762, Ahmad Shah again appeared and a fierce battle took place. It is called Ghalughara, a great holocaust.

Jassa singh fled to Kangra hills after Sikh forces were totally routed.after the departure of Ahmad Shah Abdali, Jassa Singh Ahluwalia attacked Sirhind, it was razed to ground and the Afghan Governor Zen Khan was killed. This was a great victory to Sikhs who were rulers of all the area around the Sirhind. Jassa Singh hastily paid visit to Hari Mandir Sahib at Amritsar, and he made amends and restored it to original shape as it was defiled by Ahmad Shah by slaughtering cows in its precincts.

Ahmad Shah died in June 1773. After his death power of Afghans declined in Punjab. Taimur Shah ascended the throne at Kabul. By then misals, had established themselves in Punjab. They had under their control the area as far as Saharanpur in east, Attock in west, Kangra Jammu in north and Multan in south. Efforts were made by Afghan rulers to dislodge Sikhs from their citadels. Taimur Shah attacked Multan and defeated the Bhangis. The Bhangi sardars, Lehna Singh, and Sobha singh were driven out of Lahore in 1767 by the Abdali but soon reoccupied it. They remained in power in Lahore till 1793-the year when Shah Zaman succeeded to the throne of Kabul.

The first attempt by Shah Zaman was made in 1793. He came up to Hassan Abdal from where he sent an army of 7000 strong cavalry under Ahmad Shah Shahnachi but the Sikhs totally routed them. It was a great setback to Shah Zaman but again in 1795 he reorganized forces and attacked Hassan Abdal, snatched Rohtas from Sukerchikias, whom leader was Ranjit Singh. who suffered at Shah Zaman's hands but did not lose courage. However, shah had to be back in Kabul as an invasion was apprehended on his own country from the west. After he went back, Ranjit Singh dislodged the Afghans from Rohtas.

Shah Zaman could not sit idle. In 1796 he moved, crossed Indus for the third time and dreamt of capturing Delhi. His ambition knew no bounds. By now he had collected 3000 strong Afghan army. He was confident a large number of Indians will join with him. Nawab of Kasur had already assured him help. Sahib Singh of Patiala betrayed his countrymen and declared his intentions of helping Shah Zaman. Shah Zaman was also assured help by the Rohillas, Wazir of Oudh, and Tipu Sultan of Mysore. The news of Shah Zaman invasion spread like wild fire, people started fleeing to hills for safety. Heads of Misals, though bound to give protection to the people as they were collecting Rakhi tax from them, were the first to leave the people in lurch. By December Shah occupied territory up to Jhelum. When he reached Gujarat Sahib, Singh Bhangi panicked and left the place.

to be continued...

Punjab : History and culture : Part -II

Alexander's Invasion

In 321 BC Alexander the great after breaking the might of the Persians entered their final Satrapy of Punjab. He invited all the chieftains of this Satrapy to come to him and submit to his authority, which is exactly what the ruler of the northwest most (west of Hydaspes) kingdom of Gandhara with its capital of Taxilai did. But the ruler of the Kingdom Between (Hydaspes and Akesines) refused to submit to Alexander's authority and the two armies fought the historical battle on the bank of Akesines outside the town of Nikaia (somewhere around modern city of Jehlum).

Porus put up a tough fight but his army was no match for Alexander's army. After losing his sons and getting hurt himself when the defiant Raja was brought in front of Alexander, the legendary conversation took place when Alexander inquired Porus, ``How should I treat you?'', the brave Porus shot back, ``The same way as a king treats another king.''. Alexander was struck by his genius and he not only returned the Kingdom back to Porus, but he also added the area lying between Akesines and Hydraotis to his Kingdom whose ruler had fled.

Alexander as with his other occupied areas established two cities in the area of Punjab, where he settled people from his multi-national armies which included a majority of Greeks and Macedonians. These cities along with the rule of the Indo-Greek thrived long after Alexander's departure.

Alexander's Eastern empire (from Syria to Punjab) was inherited by Selecus Nicator, the founder of Seleucid dynasty. However the Greek empire in the east was disrupted by the ascendancy of the Bacterians. The Bacterian King Demetrius-I added Punjab to his Kingdom in the second century BC. 

The best known of the Indo-Greek kings was Menander who established his independent kingdom centered at Taxila in 170 BC. He later moved his capital to Sagala (modern Sialkot). Menander soon captured territories east of his kingdom and grew to rival the power of Bacterians. Menander died in a vain attempt to conquer Bacteria in 130 BC. Menander's successors maintained the their rule on Punjab till 55 BC when the whole area was disrupted by the events happening in greater Euro-Asia.

In the middle of the second century BC, Yui Chi tribe of modern China began to move westward which caused in turn to Sakas or Scythians to move. Northern Sakas successfully wrestled the power of the areas from the Indo-Greeks. Another Central Asiatic people to make Punjab their home were the white Huns who made continuous campaigns towards this part of the world. Finally establishing their rule in the later 3rd century AD.

Muslim Invasions

Following the birth of Islam in Arabia in 6th century AD, Arabs rose to power and replaced the Persians as the major power in the area. In 711-13 AD Arabs advanced to the land of five rivers, occupying Multan. Further north the area that survived the Arab attacks was divided into small kingdoms.

Meanwhile in Ghazni after the death of Subuktgin, the Turk, his son Mahmud assumed power in 997 AD. He was to expand his father's kingdom far to the west and east of Ghazni through his military conquest. He was to attack Punjab 17 times during his reign.

The Ghaznavids were uprooted by the Ghauris who extended their rule as far as Delhi. Shahabuddin Ghauri annexed Lahore to his kingdom in 1186. After Ghauri's death his governor Qut-bu-din Aibak became an independent ruler of Punjab and founded the Mamluk sultanate. Khiljis' replaced the Mamluks in 1290. 

The rule of Khiljis was briefly disrupted by the two successful raids by the Mongols who marched their way to Delhi twice during Alauddin khilji's rule. Tughluqs succeeded Khiljis in 1320 AD. Tughluq rule was replaced by the Sayyids in 1414 AD. Lodhis gained control of Delhi in 1479 AD.

to be continued...
Next: The Rise of sikh power.