Khalsa - Guru Gobind Singh Ji 's Vision

"Guru Gobind Singh's Mission is Universal. Once when Guru Gobind Singh was in a state of intense longing for God, a state of enlightenment, he said, 'Jale Hari, Thale Hari, Oore Hari, Pare Hari.'—God is in water, God is in the earth, God is in mountains, God is in caves, God is far and near. The mission of Guru Gobind Singh was not just for some few people of one religion. Guru Gobind Singh was the follower of the One All-Prevading God.

The Coming of God's Kingdom

From time immemorial, whenever the world is really burning, really suffering with sins and oppression, God has sent his Messengers to educate people in dharam. He has empowered a few good people with His Spirit, and through them has changed the whole world. God never becomes angry. When the world is suffering, He takes a few people and begins to build love in the world again.

The world has become so polluted; our minds have also become polluted. But when God's Love comes, it will be such a great wave that all the filth and corruption of the world will be swept away. God's Love is so powerful that nothing will remain in its way.

The time may finally be at hand again when That Power will come in the world and purify all of us. We should all join in prayer that God will bring the Light and Joy of His Kingdom on earth. 

We should all look to God and pray, "Dear Lord, please bring Your happiness, Your love to the earth that exist in heaven. Take away the sorrows and the suffering in the world. Take away thoughts of rich and poor, high and low. Let us all sit together, eat together, live and work together in Your grace and harmony."

Do not bewail the state of society. Change the state of your mind by sowing the seed of Naam. Do not waste a moment. As soon as you start meditating, reciting Naam, and seeking God's Light within yourself, your life will change. As more and more people do so, the world will change.

God's Power has never left the world. From today, we should all follow God's teachings and anticipate that day when God transforms the world, and the Truth, which is now hidden, comes out and starts working among the people again. That day is upon us.

Make God Your Friend

Guru Granth Sahib says, “The one whose Friend is God can never be separated from God. He will never come nor go from the presence of the Indestructible One.” God is always present with us, nearer than our hands and feet.

Why should we abandon such a House where caste and lineage do not matter, where there is no high or low? God always receives everyone, saying, “Welcome! Come!” He is always forgiving, always merciful. As Guru Gobind Singh says, “He does not point out our drawbacks.” Guru Nanak says, “You are my Mother, You are my Father, You are my dearest Friend.” 

Make God your Friend and then see what He will do: He will throw open the gates of blessings.

Peace of mind is not dependent on one's surroundings. When you love someone their presence fills your thoughts at all times. When you love God - then God is with you at all times and the peace you receive is indescribable. There is no greater peace than that which results from this love. Once Guru Gobind Singh, in a very loving mood said, “Listen very carefully: Only those who truly love God can ever find Him.”  

This is the essential inner secret.

Mission

Mission From God

The main thing is to be involved in a positive program – a mission. A mission is a program made by God; it is guided by God’s hukam. Whether you are sleeping, standing, or thinking, the mission should be in your thoughts. If a person is committed to a mission, even if something happens in his family he will not be concerned. His mind is still firmly engaged in the mission. Even if he must lay down his life for his mission, he will not be afraid. He is so whole-heartedly committed to the program that it is his life; in fulfilling his mission he does not feel that he is sacrificing anything. He will praise God for being so kind to allow him to accomplish His mission. He feels, “May all my lifetimes be devoted to this mission. Even if I have forty more lives, I will continue to work for this mission. Nothing must enter this program that will damage our goal.”

Everyone has goals, but most people have the wrong goals, such as sleeping, drinking, and producing children. People with these goals are not much different from animals. Human goals should be beneficial, such as doing seva and helping society.

How can we develop the motivation to serve? By meditating. And how can we develop the desire to meditate? By starting to meditate and depending on God.

I have no personal mission. I simply work to put forth God's message that has already been given to others: We are to serve the poor and work to uplift humanity. I have full faith that if people of all religions come together and work in service to humanity, the whole world can come together in harmony. But we must set aside our self-interest and work in selfless service to others. We must be so strict in our program that God will always take care of us, just as a father runs to help his child at all times.

Seva

Guru Nanak introduced a new path to spiritual attainment. He said, “Let me show you the direct path to God: “Work hard to support yourself by honest means, always remember God, and share the fruits of your labors for the uplift of humanity.”

Nam (reciting God’s Holy Name) without seva (voluntary work in service to God’s Creation) is not acceptable to Guru Nanak: “If people retreat to the mountains to recite Nam, who will put out the fires of the burning world?”

Every person has to work and help others, for this is God’s hukam (divine command). One who simply sits idle and meditates will not find favor in God’s court, and because he is not helping people, he will not find favor in the world either.

God is the greatest Worker. He is always busy caring for everything – the trees, the people, the earth. If God is constantly working in the world, then how can those who say they believe in God sit idle?  The power that comes from their love of God not only brings out that work ethic but also the strength to follow it.

Guru Ram Das Ji emphasised the concept of selfless service to the humanity without any consideration of caste, colour, creed, gender and country. He put stress on high thinking and simple living. He gave the gift of "Four Lawan" to attain unity with God.

 Work with your hands and feet and keep your mind joined with God. Work is a form of meditation if your mind is in a state of love. If your mind is attuned with dedication, you are with the Creator as you are serving. 

If your mind is far away – if you are thinking of your family or friends for instance – then you are not able to do the dedicated work you are supposed to do. When you combine work and worship, you can work harder and serve more.

God works so hard and is always happy. If we love God, we will be happy while we are serving and we will always remain with Him.

Realizing God

Religion

The outward form of religion is bowing your head before God in a church, temple, or mosque. But until your mind and spirit bow in humility to God, spiritual progress is not possible. The physical body is only the house of our spirit. When our spirit is awakened, the confidence, faith, love and willingness to serve which will arise within us will be so powerful that we ourselves will be unable to understand the changes that come over us.

God is Always Forgiving

Look to the One who gives birth to all religions. Don't think that God is a theory; God is reality. If you think God is a theory, you will never become enlightened. And don't think that you can ever be separated from God. As The Guru Granth Sahib (Sikh scripture) says, "God is sitting inside you, nearer than your hands and feet. The distance between you and God is as thin as a butterfly's wing. We can never be separated from God—neither at birth nor at death." Nor do our mistakes separate us from God. God is always forgiving.

God does not say, "I want you to surrender before me." 

God says, "I do not want you to be slaves. I have made you free."

But negative things are attracted to our mind and stick there, forming a curtain between us and God. If we simply think of surrendering our negative points, they will become slightly detached. As soon as one side is detached, the whole curtain falls away, revealing the light of gyan. Gyan is always inside us, hidden by the curtain of ignorant ego-centered thoughts. This curtain is not like stone. It is quite thin, has no weight, and can be broken very easily, just by a mere thought of surrendering.

Awareness

To be aware of the presence of God, you must clean your mind and be grateful to the One who is the only Giver, the only Doer. Think that everything in this world exists with God's blessing, whether we regard it as pleasant or unpleasant. Only God knows what is good for us.

If God's love is in your mind, you will see that nothing in the world is without this Love. When you love God, you will start seeing Him among the animals, the trees, the inanimate things. God is present even in that which we cannot see. Only the one who is absorbed in God recognizes His presence. Such a person has given her mind to God, and thus attained God. 

There is so much love in God that all the rivers—the whole universe—can be filled with it. The moment you touch God, you become filled with love. That Light will not be found in any worldly religious show or building.

That Light lives in our mind, in the mind filled with love. Wherever we are sitting—in the forests, fields, or mountains—God gives light to the loving mind.

God is waiting at the gate, but no one is standing in line. All the gates are empty. No one is waiting to enter. So let us pass through that gate where love dwells, and only love.

Dharam

Dharam or Religion

Dharam is our universal term for God’s Divine Laws, which govern and empower everything from human behaviour and worship to the movements of the universe. It is beyond dogma and sects. Sectarian religions have been made by humans, not by the Prophets. The truly spiritual person is above all these small paths. God is nearer, than your hands and feet, sitting in your heart, bringing more and more light inside you. God does not need any more praise from us; the whole universe is already praising God. God is so famous that He is concealing Himself. But even though we can add nothing to God's greatness by our praise, we must ever remember God through love, faith and service.

Dharam is not costly temples. It is not the light of a single Prophet; God's Messengers continually come into the world to show people the way. It is not a particular concept of God, for nothing is outside of God.

Religion is God's Love

Religion must never be used to further our own purposes or power. Religion is God's Love. Jesus told his disciples, "Just as I share this love freely with you, share that love freely with everyone. Never think to profit from it. You should have no demands, just as I make no demands of you."

Dharam is...

Dharam is not theory; it is practical application. Whenever Dharam has spread in the world, it has given practical proof of its truth. The Prophets have not just described trees and flowers; they have produced them and shown their beauty to the people. People have very little faith in religion because today there is only talk. For spiritual teachers as well as devotees, putting the teachings into practice requires a life of meditation and love for the Creator.

Each religion has two aspects: Vision and history. Vision is spiritual. It is born of the inner light, of the Spirit. The all-pervading Light of God is seen through the inner light of Gyan in a person, and the words born out of that Light are visionary revelations. Those words can only be understood when we meditate and search within ourselves for God's Light, the source of that vision.

Dharam has no connection with that aspect of a religion that comes from those who just want to prove their own intelligence, and not from the Prophets. History also includes rituals and restrictions on behaviour that develop after the visionary basis of the religion. The Prophet Mohammed, in his greatness and his humility said, "If sometimes you do not follow the Hadith, (reports of what the Prophet Mohammad said, did, or approved), God will forgive you. But if you do not follow what is revealed in the Quran, God will not pardon you."

Most of what we call religion today is simply management, not vision. It is based on selfish motives. Where there is selfishness, there is no dharam.

Essence of Religion

It is our limited thinking that has created the forts and slogans of religions. If you approach the scriptures of all religions from a state of inner wisdom, you will find many similarities among them. What is the essence of religion? Truthfulness, love, faith in God, and service to everyone. We should transcend these sectarian barriers, think of each other as fellow human beings, and regard all Prophets as our Fathers. They all came to love us.

Science and Dharam

Dharam is the greatest science

Dharam is the greatest science. Hundreds and in some cases thousands of years ago, visionaries revealed to us what scientists are just now heralding as their latest discovery. The visionaries simply closed their eyes, sat comfortably in meditation, and described what they saw. They did not have to spend huge sums on research or waste battery cell power. We human beings have many powerful brain cells. Once they are developed through meditation we can observe the entire universe – from the microscopic to the vast expanse of the cosmos.

What is meditation?

Concentrating on something, researching it, looking deeply into it, until you reach a conclusion. Whether you are conducting scientific research or meditating and having visions, both are a matter of inner concentration.

The stronger and clearer your mind, and the more you are able to focus your thoughts, the better scientist you will become. 

Likewise, the clearer your mind and the greater your power of concentration, the better saint you will become. Worry, fear, and pressure should not enter, for they will torture your mind. In reality, meditation is our mind’s defence. It keeps out the bad and develops the good.

Actually, scientists are only proving what has already been revealed. Our country’s ancient religious texts had already told us that some stars are so far away that it will take tens of millions of years for their rays to reach the earth. 

Five hundred years ago, while in meditation, Guru Nanak once said, “This sun you see is not the only sun—there are tens of millions of suns. This moon is not the only moon—there are tens of millions of such bodies.”

When you see that celestial drama, you begin to think about this earthly drama in which we live. This is just a tiny speck in the vastness of the cosmos.

Sometimes a scientist becomes worried when the parts of his research do not fit together. At that point, he needs the help of an enlightened one to share his store of knowledge and clear the obstruction in the scientist’s mind. Then his research can move ahead. The scientist knows about the elements, but sometimes they may confuse him. Inner spiritual knowledge will never confuse a person.

Unfortunately, though the fields of the scientist and the saint are related, they never collaborate. The scientist feels, “I am so learned, why should I sit with an illiterate person?” For his part, the saint feels, “The scientist is an atheist. What have I to do with him?” 

Where there is dharam, oceans and oceans of knowledge have coalesced. It is our misfortune that we have not been able to explain dharam in a way that scientists could understand.

Both the scientist and the saint are studying the universe. The scientist studies its components; the saint studies the One who made them. But both conclude that no matter how much they have discovered, there is still endless vastness beyond. 

When the scientist and the saint ultimately sit together, the knowledge of the universe will increase, and humanity will benefit greatly. Then the scientist will start believing in God; the saint already does so.

One God

All religions are one. All the Prophets and Messiahs have repeatedly said that there is One God, whom we must love. No Prophet has said that there are two Truths or two Gods. There is One God, and we are to see Him in every planet and person, in animals, oceans, mountains. But we will only be able to see God in all of His Creation when the love of God emerges within us.

God is the Power that runs everything. When saints or Prophets have seen or heard this Power through gyan, the divine wisdom of enlightenment, they then spoke of that Power in words that became the Divine Names for God. All are referring to the same One.

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One enlightened person saw that there is One Power giving light to everyone. He said, "Ik Onkar" (You are One). 

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Another saw that Power controlling all the waters-waves, rivers, oceans of water. He called that Controller "Narayan" (the One who is present in water).

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Another person saw that One Light is giving life to everything. When he looked within himself, he found the same light there. He said, "Sohang" which means "Whatever You are, so too am I."

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Another person saw that God's Light is everywhere: “You are in Darkness as well as in Light.” He referred to this Power as "Gobind" (Remover of darkness and Bringer of light).

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Another person who saw this Power found it so wondrous that he had no words for it. All he could say was "Wah!"(Wonderful!).

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Still another saw that Power is infinite, beyond description. He said, "Neti, neti, neti" (beyond, beyond, beyond).

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Such descriptions from an enlightened state are not contradictory. They are all describing the same Power, whether in Sanskrit, Arabic, Punjabi, Urdu, Latin or English. There are differences in the words, but not in the Being.

God is one Light. It comes in the person who meditates and who is filled with love. Only this person can perceive the Power. First look within yourself, and then you will see God everywhere.

Hari Singh Nalwa Part -IV

Peshawar Recapture

In 1827, Sayed Ahmad Bareli who claimed himself to be the messenger of Prophet Mohammad inspired the tribesmen by fervent appeals to recover their territory from the "kafir" or "Infidel" kingdom of Lahore. Yar Mohammad Khan also joined these crusaders. These forces captured the Peshawar. Maharaja Ranjit Singh sent Hari Singh Nalua to recapture the Peshawar as well as major parts around khyber pass. 

Sardar Hari Singh Nalua gave blow to the rising power of Syed Ahmad Bareli Griffin states that when Sayed Ahmad roused all the fanatic power of Yusafzais for a holy war against Sikhs and was joined by the Barkazi chief of Peshawar, Sardar Hari Singh Nalua with his 25,000 men prevented Syed Ahmad from crossing Indus. Then Lahore troops crossed Indus and invaded Peshawar, Syed Ahmad and his crusaders were butchered. Hari Singh gave Sayed a great setback. Peshawar was pillaged, Palaces were destroyed, tribute of Peshawar was increased and the son of Yar Mohammad Khan was carried away by Hari Singh as hostage. Then again, in 1830, Maharaja had to sent Prince Sher Singh to Peshawar to get tribute from Sayed Ahmad which was paid.

Governor Of Peshawar

Hari Singh was put to call of duty in 1834 A.D for annexing Peshawar to the dominion of Maharaja Ranjit Singh. On 6th May 1834, Peshawar was made part of Punjab and Hari Singh Nalua was made his first non-Muslim governor. But most of Hari Singh time was spent at Lahore, his division was situated in Lahore. A year after annexation of Peshawar, Dost Mohammad, now the Afghan ruler of Kabul attempted to regain his supremacy over strip of Peshawar. Tribesmen from Yusafzai, Mohmmand and Khatak tribes of the vicinity were appealed in the name of religion to jump into holy war or jehad against Sikhs in order to oust them from their region. But due to unknown reasons these Afghan troops retreated long before confrontation.

Last Command Of Hari Singh Nalwa

Dost Mohammad Khan did not rest contented and after mobilizing all his resources dispatched his son Akbar in A.D. 1837 to recover Peshawar which he did. Resultantly, Sardar Hari Singh Nalua was sent at the head of Lahore troops to face Afghans. He got his forces to Peshawar. Jamrud turned out to be the field of battle this time where a formidable battle was fought. Sardar Hari Singh Nalua had earlier build a fort on the entrance of Khyber pass called fort of Jamrud, this fort was being commanded by Sardar Mahan Singh Mirpura. For want of man and war material Nalua strove extraordinary hard, inspite of this he did not loose his heart. Urgent messages were sent to Lahore and Peshawar for materials. For want of timely help the Sardar was of course, killed but the Afghans could not dislodge the 500 Punjabi troops from the fort of Jamrud. General Hari Singh Nalua give his last command to his men to not to disclose his death and continue giving enemy a good fight.

Sir Lepel Griffin, gives a detailed and comprehensive account of Sardar Nalua's campaign of Jamrud. He points out that Sardar was directed to build a fort at Jamrud situated at the entrance of Khber pass from the walls of which Maharaja might glance Jalalabad in Afghanistan. Sardar got built a small port which was quite impregnable to the artillery fire and could hold on for several weeks of pounding. The Dost Mohammad Khan, with 7,000 horse, 2000 matchlock men and 18 guns. His three sons with their forces and a force of 12,000 to 15,000 of Khaibiris joined the main force and started pounding the fort. Mahan Singh Mirpura requested help from Peshwar where Hari Singh Nalua was ailing with fever. While giving an account of the march of Sardar Hari Singh Nalua at the head of Lahore troops to give fight to the Afghans at battle of Jamrud. Hari immediately sent some horsemen to Lahore for more reinforcement and he along with his soldiers went to Jamrud. Reinforcement under Hari Singh Nalua give a new life to the garrison and attack of Afghanis was repulsed with vigor. 

Griffin further states that when Hari Singh Nalua along with about five of his companion went outside of the fort to inspect a breach in a wall, he was struck by two balls, one in the side and the other in stomach. Inspite of them understanding that he was mortally injured, the Nalua Sardar managed to ride as far as his camp lest the troops be discouraged. Then laying on floor he gives his last order to his few trusted men, that was to not to disclose the secret of his death.

Hari Singh further imparted instructions to his soldiers to cover his dead body after lifting it from the ground and placing it on a cot. Thus the great Sardar Hari Singh Nalua, with the terror of whose name Afghan mothers used to quite their fretful children attained his martyrdom.

To Be Continued...

Hari Singh Nalwa Part -II

Strong Military System

The Sikhs often passing through a series of vicissitudes, first establish themselves as a political power in the Punjab in 1765 A.D. But their mode of fighting then was desultory and hardly suited to the requirements of a well-settled state, However Maharaja Ranjit Singh 'Built up a strong , centralized and effectively controlled military system by amalgamating the best elements in foreign with best elements found in the indigenous fighting mechanisms. 

Mission Kasur

Hari Singh Nalua's significant military campaign was that of Kasur, the so called 'mythological rival of Lahore', in 1807 A.D. Hari Singh Nalua along with Sardar Jodh Singh Ramgarhia, Sardar Nihal Singh Attari, Baba Akali Phula Singh, Fateh Singh Ahluwalia, Dhanna Singh Malwai, and Sardar Fateh Singh Kalianwala marched on to Kasur to subjugate its Afghani owner Kutab-ud-din Khan. Sikhs laid siege for three months after which Kutab-ud-din Khan surrendered. Hari Singh Nalua, of course, was the first to march inside the city gate of Kasur with his division called 'Sher-Dil-Rajman.' 

The troops under him caught Kutab-Ud-Din alive and presented him before Maharaja Ranjit Singh. Maharaja Ranjit Singh made him retire to a territory of Mamdot as a jagir, subject to his supplying 100 horsemen for service when required.

Ruler Of SialKot

Sardar Hari Singh Nalua's next significant military achievement was to reduce to submission Sardar Jiwan Singh, the ruler of Sialkot who was asked by the Maharaja to surrender his possessions. Jiwan Singh gave tough fight for two days after which he raised his hands in peace. The strategic significance of Sialkot lay in the fact that it was a very fertile tract extending its dimensions up to Jammu.

Moreover, Maharaja Ranjit Singh after bringing to submission a major part of the Central Punjab made it a centre of his further political aggrandizement.

Conqueror Of Multan

Hari Singh Nalua's next significant military achievement was the conquest of Multan. before annexing Multan in 1818 A.D., six expeditions were sent by the suzerain of Lahore. Resultantly tribute was collected every time, annexation was never visualized and attempted. Hari Singh contributed in all of these six campaigns as well as conquest of Multan. 

Multan had a great commercial and strategic importance having been the gateway of Afghanistan. 

It is stated that working boats from the Jhelum, Ravi and Chenab were forced to work for invariable supply of provisions. Illahi Bux of the artillery forces of Ranjit Singh made conspicuous arrangements for battering the forts of Multan. During Mughal rule it was an important headquarter and fell into Afghan custody after the fall of empire. After Multan, Sardar Hari Singh also subjugated the territories of Mitha Tiwana, Rajauri, Naushera, etc. from which strip tribute was realized for the kingdom of Lahore.

Kohinoor Diamond Promise

Then Maharaja turned towards Kashmir. Hari Singh Nalua's regiment was in forefront in campaign to get back Shah Shuja from the Governor of Kashmir, Shah Shuja's wife Wafa Begum had promised Kohinoor Diamond for Maharaja if her husband was to be freed from prison of Kashmir. 

In 1814 A.D., Hari Singh forces routed Kashmiris forces. Shah Shuja gave Ranjit Singh Kohinoor Diamond, from that day on till his death Maharaja Ranjit Singh wore that Diamond on his right shoulder, it was his pride.

Hari Singh Nalua was appointed Governor of Kashmir. Immediately, he ordered to ban cow slaughter, such was an effect that to this day, Kashmiri Muslims don't eat beef. Jaziya, etc , the taxes which Hindu and Sikh population had to pay to their Muslim rulers for "not being a Muslim" were eradicated. For these obvious reasons, several Muslim historian had labelled Hari Singh Nalua as a tyrant. His rule they called "Sikha Shahi" or the "Rule of Sikhs." But no matter what, Hari Singh Nalua and his forces never destroyed any Mosques or abducted Muslim Women, etc. all those atrocities which Mughals and Pathans had committed on the local non-Muslims population. (It was around 1700's A.D that majority of Punjabi population became Muslim owing to the atrocities by Aurangzeb the sixth Mughal emperor) .

To Be Continued...

Moh - ATTACHMENT

You Cannot Escape to Heaven or to Nether Regions,

If You are Entangled in Emotional Attachment and Web of Maya.

                                                              --- Guru Granth Sahib Ji.

Great Sikh Martyrs - Sahibzada Ajit Singh Ji & Jujhar Singh ji, Part -III

SAHIBZADA AJIT SINGH’S MARTYRDOM :

When groups of Sikhs started going out of Garhi (fortess) and fought bravely in afflicting heavy casualties before laying down their precious lives, Sahibzada Ajit Singh sought permission of his father to also allow him to go out to fight side by side the brave Sikhs.

Guru Gobind Singh was immensely pleased at this and embraced his son. He himself armed his son and sent him out with the next group of five Sikhs whom he considered no less dear than his own sons, to prove Guru’s saying that he would be worthy of being Gobind Singh when he would make a Sikh so brave and fearless that he would fight with one lakh and quarter enemies alone.

Coming out of the Fort

Coming out of the fortess Ajit Singh, the brave son of the Tenth Master, attacked the enemy soldiers like a lion leaping on a flock of sheep to be cut to pieces. Many enemy soldiers were both astonished and terrified on seeing the fighting calibre and methods of attack of this young boy. The accompanying Sikhs prevented enemy soldiers from other sides from encircling the brave Ajit Singh. After the brave son of the Master exhausted his arrows, he attacked to enemy with his spear. However, the blade of spear which had penetrated into the chest of one of the adversaries piercing his steel dress, broke inside the body of the enemy solider, when Sahibzada Ajit Singh pulled his spear back. Taking advantage of this delay caused by stuck up spear of Baba Ajit Singh, the enemy soliders were successful in injuring his horse, which fell dead. The Sahibzada swiftly dismounted the horse and pulling out his sword from its sheath, engaged the enemy soldiers. While he was cutting the adversaries to pieces by lightening attacks with his sword, an enemy soldier successfully attacked the brave son of Guru Gobind Singh with a sharp spear. This spear pierced deeply into the body of Baba Ajit Singh.

The brave son of Guru Gobind Singh was fatally injured and his youthful body fell on ground. He attained martyrdom under the watchful and appreciative eyes of his great father. Scores of enemy soldiers bodies were lying in heaps around the fallen body of brave Ajit Singh.

Guru Gobind Singh was watching the brave acts of his son in the battle field from the fort. He had been keeping the enemy at bay by his arrows thus providing his son a chance for prolonged fight with the enemy soldiers.

The Guru was immensely pleased at the courage shown by his son and the tactics employed by him for inflicting heavy casualties on the adversaries.

Guru Gobind Singh thanked God for helping, Ajit Singh to live up to his father’s expectations. The Guru thus proved that for the cause he was fighting, he would not hesitate to offer his own sons for sacrifice, while demanding supreme sacrifice from his Sikhs. The Sikhs were as dear to him as his own sons.

Thus fell the brave son of the Great Guru providing inspiration to the Sikhs for generation to come. The Sikh community will keep remembering this young martyr son of the tenth master for all times to come.

to be continued...

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.

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...

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 -I

Historical Overview of Punjab

Major Events In Punjabi History:

• Aryan Migrations (516 BC -- 321 AD)
• Persian Rule (516 BC -- 321 AD)
• Alexander's Invasion (321 AD)
• Muslim Invasions (713 AD -- 1300 AD)
• The Rise of Sikh Power (1700 AD -- 1849 AD)

The word "Punjab" for the first time was mentioned in the Book ``Tarikh-e-Sher Shah'' (1580) which mentions the construction of Fort by a fellow named ``Sher Khan of Punjab''. Again the name is mentioned in ``Ain-e-Akbari'' part 1 written by Abul Fazal who also mentions that the territory of Punjab was divided into two provinces of Lahore and Multan. Similarly in the second volume of ``Aeen-e-Akbari'' title of a chapter contains the word ``Punjab'' in it. Also the Mughal King Jahangir mentions the word ``Punjab'' on page 183 of his book "Tuzk-i-Janhageeri". [Quraishee 73]

Indus Valley Civilization

Civilizations

But Archeologists have traced the signs of human habitation to times long before that of Mughals arrival. The upper basin of Indus and the Baluchistan Plateau hosted one of the earliest human civilizations known as the Indus valley civilization. The earliest signs of life human activity date as far back as 7000 B.P. The Indus valley civilization grew from small village and settlements to highly refined urban life. At its height, around 3000 B.C., it boasted the splendid cities of Harrapa (Near present Day Sahiwal in West Punjab) and Mohenjo Daro in the lower Indus valley. The story of the decline, whose reasons are still not completely explained, of civilization is also told through the remains of these cities.

Aryan Migrations:

Among other reasons like the change in the weather patterns, urbanization without any rural agricultural production base one factor is reported to be the series of raids or small scale migrations by the Aryans from the North-West (1500-100 BC). The next thousand year history of Punjab (or Arya-Varta, the land of Aryas, as Aryas called it) is dominated by the Aryans and their interactions with the natives of the Indus basin. Here is where the oldest books of human history called the Rig-Vedas are supposed to have been written. The Aryan tongue Sanskrit became a symbol of the Aryan domination of the area.

Easternmost Satrapy of the Persians:

Punjab lied at the outskirts of the great Persian empires and came under their control from time to time. The Persian King Darius the great is reported to have attacked Punjab and occupied some parts. But for the first time the occupation of Punjab was completed by the Persian King Gustasp in 516 BC. Punjab became the wealthiest Satrapy i.e., the province in the Persian kingdom.

Greeks, the rival empire of the Persians, also had some knowledge of the area. The great Persian Emperor Darius I (521-486 BC) appointed Skylax the Greek to explore the area around Indus river for commercial expeditions who provided an account of his voyage in his book ``Peripulus''. Hectaeus (500 BC) and Herodotus (483-431 BC) also wrote about the ``Indian Satrapy'' of the Persians. Alexander's expeditions were documented in the works of Strabo, Ptolemy, Pliny, Arrian and others. They described a region that had plenty of mighty rivers and was divided into four Kingdoms. In Greek maps we find the mention of the mightiest of river of all the world called the Indos (Indus) and its tributaries of Hydaspes (Jehlum), Akesines (Chenab), Hydroatis (Ravi), Hyphasis (Satluj) and Hesidros (Beas).

 to be continued...