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  1. UK GOVERNMENT "OFFICIALLY" CELEBRATE VAISAKHI FOR THE FIRST TIME BRITISH MINISTER TALKS ABOUT SIKH NATION It is changing times as regards Government interaction with the British Sikh community. Almost 225 attended the first ever Vaisakhi celebration hosted by the UK Government at the Foreign and Commonwealth Office last month. Apart from the traditional "moderates" - mostly the over 50s from in and around London the attendees included over 100 Sikhs from over 60 different Gurdwaras and Sikh organisations. This was thanks to the efforts of the Sikh Secretariat who were contacted to ensure a better cross-section of attendees. It was good to see a reasonable number of younger Sikhs and around 50 women. The National Council of Gurdwaras and the Sikh Federation (UK) with its ever increasing influence through a growing membership (individuals and organisations) ensured a good turnout of those with Sikh interests at heart. Representatives from Gurdwaras and Panthic organisations are increasingly prepared to challenge the traditional "moderate" approach adopted by Sikhs and ask difficult questions of the UK Government. The event at the Foreign Office was jointly hosted by Mike O'Brien the Foreign Minister responsible for relations with India and Fiona Mactaggart the Home Office Minister. Both have considerable links with the British Sikh community and this was apparent from Fiona Mactaggart's speech. In her speech she spoke of the "values" of the Khalsa - "commitment to equality, to hard work and to service to others." Later in her speech she spoke not only of the Khalsa and the way it works but the "Sikh Nation." She believed the Khalsa was an excellent model of "active citizenship" that the UK Government are trying to promote.
  2. then why the true facts that I stated about hinduism has been struck off give me one valid reason dont give me reason like we promote inter religious harmony(as this is the basis of sikhism and everybody knows it) but if anybody is hellbent on extinguishing you , you have to take guard, and i was only trying to tell some facts about hinduism. KOI KISI KO RAAJ NA DE HAI, JO BHI LE NIJ BAL SE LEH HAI Gurfateh
  3. i included a fact on hinduism, i have not added a single alphabet from my side but only quoted from their vedas, puranas(matsya purana, bhagwat puran) and if you ask any learned hindu(bahmans/brahmans, as 99% will say they have never ever read what their scriptures say, they only follow blindly), they will say that each and everything is true. (1)If what i said is untrue(plz check by yourself, as you are moderator of this site and so a very learned person), i will apologise for what i said. (2)I am only trying to tell the facts of these bahmans, and I am not saying anything publicly like what they are doing in India by including it in course curriculum of 10th, 11th and 12 th standard and what is absolutely untrue "[T]he contribution of Sikhs to that phase of Indian history has been wiped out!" The Hindu(Sunday, Dec 02, 2001 ) Brahmins under Murli Joshi remove references to Sikhism from Textbooks Sunday, Dec 02, 2001 Excising the truth What do the removed portions say? Anita Joshua finds out. ``AS THE study of history at this stage is intended to initiate the pupil into the rigours of the discipline, it is necessary to introduce him/her to the elements of historical methodology, of how the historian works. For this he/she should be acquainted with the various kinds of sources which form the raw materials of historical studies. The pupil may be encouraged to study the sources critically...'' This is a point made by the National Council of Educational Research and Training (NCERT) in its three-page rationale for the new higher secondary history syllabus. If familiarity with various historical sources is to be encouraged, then what did Prof. Satish Chandra do wrong. Unless, of course, the NCERT Director, Dr. J. S. Rajput, uses the same lexicon as that of the Union Minister for Parliamentary Affairs, Mr. Pramod Mahajan, where ``rapine'' has something to do with rape, and source has a different meaning. After all, the portions found to be objectionable in Prof. Chandra's book on Medieval India for Class XI have been picked from various sources. Be it the reference to Guru Tegh Bahadur resorting to ``plunder and rapine'' or the mention of his execution being the result of ``intrigues of some members of his family who disputed his succession'', both are not the author's viewpoints. While the former is from a Persian source, Prof. Chandra quotes from a Sikh tradition in the case of the latter. If anything, Prof. Chandra has spoken very highly of Guru Tegh Bahadur. After presenting a couple of different sourced interpretations for the Guru's execution, the historian makes his point:``The Guru, while being a religious leader, had also begun to be a rallying point for all those fighting against injustice and oppression... for the Sikhs, the Guru gave up his life in defence of cherished principles.'' Today, the whole section on the Sikhs in the chapter on `Climax and Disintegration of the Mughal Empire-I' stands deleted; thanks to the fact that neither the NCERT nor the CBSE - both autonomous organisations - has the gumption to stand up to the diktat of the Human Resource Development Minister, Dr. Murli Manohar Joshi. And, as a consequence of this one populist action, the contribution of Sikhs to that phase of Indian history has been wiped out! This, when the whole purpose of the deletion is to inculcate a sense of pride among children in the martyrdom of Guru Tegh Bahadur. How, pray, will that be possible now when the only reference to him in the book has been struck off completely. Even more appalling is the NCERT's ignorance about the age of the children who study this book. Welcoming the CBSE's decision, the NCERT noted that ``parents of a 11-year-old child are entitled to inculcate in the child a sense of pride...'' Evidently, the eager-to-please-Dr. Joshi NCERT forgot that Prof. Chandra's book is not for 11-year-olds, but for Class XI students. Scroll back in time to the Vedic Age where the Class XI book of Prof. R. S. Sharma has had to reckon with a similar deletion. Gone is the section on `The Varna System'. All because there is a mention that religion influenced the formation of social classes in India in a peculiar way and Brahmanical indoctrination is identified as one of the reasons for the caste system taking root. References to ancient Indians being beef-eaters appears to be a particular irritant with the self-styled cleansers of history textbooks. Of the view that there is no need for Class VI students to know that beef was served on special occasions in ancient India, the NCERT has deleted similar references from even Prof. Sharma's Ancient India textbook for Class XI! ``What will they do next: Take back the Bharat Ratna given to Pandurang Vaman Kane, the great Sanskrit scholar and author of the `History of the Dharmasastra', in which he has mentioned the prevalence of beef-eating among ancient Indians,'' asked a teacher on condition of anonymity. As it is, most schools had finished teaching the portions that have been deleted. Even in schools where this is not the case, teachers see no way of avoiding discussion in the classroom - which, too, is not permissible as per the circular. ``How can discussion be banned - it goes against the tenor of social sciences and democracy.'' Likewise, Murli Joshi has removed passages referring to Mahavira, the founder of Jainism. This is another Brahmin conspiracy to eliminate Jainism completely from Bharatavarsha: " The sub-chapter on Vardhaman Mahavira has been deleted. The paragraph on the evolution of the varna and the caste system and the brahmanical reaction as the downfall of the Mauryan empire has also been censored on the ground that these are "interpretations". ... Satish Chandra, whose entire sub-chapter on Sikhs in his book Medieval India (Class XI)' has been deleted, is unhappy at the unilateral and totalitarian stand of the NCERT and the government ... He [satish Chandra] appreciates the simplicity of the religion and its appeal to the peasantry of Punjab, something unpalatable to the mandarins of the NCERT and the HRD ministry." [`Scholars criticise saffron censorship,' Amitabh Shukla, Hindustan Times, 24/11/01]
  4. bhattis being saved in court
  5. Nankana’s Endowment Lands Charnjit Singh Bal In my opinion many Sikhs like me were under the impression that Maharaja Ranjit Singh granted the endowments lands to the sacrosanct Gurdwara at Nankana, Guru Nanak’s blessed birthplace. Although Bhai Kanh Singh Nabha’s Mahan Kosh does mention ‘the Gurdwara has 18000 acres and 9,892 Rupees (circa 1930 AD value) of endowments to its name, it does not mention as to who bequeathed the land. Now an article named ‘Kohe´-Noor’s appraiser, Rai Bular, Khan Sahib’ by Dr. Harpal Singh, published in S. G. P. C’s December 2003 volume of Gurmat Perkash apparently gives authentic information about the historical fact as to who bequeathed 18750 acres endowment land to Guru Nanak Sahib. An excerpt from Dr. Harpal Singh’ article, There is another Sakhi, anecdote, which is not mentioned in our Sakhies, that relates Rai Bular with Baba (Nanak) Jee. A very important phenomenon happened, but, I am surprised, it is not included in the Sakhies. A pious Muslim narrated this Sakhi to me. At Nankana Sahib after I paid homage, listened the Keertan (inspirational Sikh music) and partook Langar I thought of meeting the Muslims and talking to them. I told a police officer that I am a Professor I want to meet some Professor or Master (high school teacher). The D.S.P. said, there is a college about two furlongs away, go there. I started walking and came to a gate. In English and Urdu was written, ‘Guru Nanak Degree College, Nanaka Sahib’. I went inside but didn’t see any one. The watchman said Salaam and asked politely do you need any help? I asked, is there no Professor around? He said that there are but they are on duty at the examinations, I can call anyone you say. I told him I will be back in an hour, at five, and started to walk back. A six and half foot tall, 65-70 year old pious Muslim in Salwar and Kameez (baggy pants and shirt), wearing a turban came walking briskly towards me and said, Sardar Jee Sat Sri Akal; why are you going away? When I saw you I told my labor to quit work. I am the contractor, building a hostel for the students. Come this way, we will talk. Two or three chairs were fetched. None of the laborers went home, they all sat around us on the ground. During the talks I asked, how much land is in the name the Gurdwara? He said why do ask this question, was there any problem with lodging or boarding? I said there wasn’t any problem, but since this is the birthplace of my Baba (Nanak), don’t I have the right to be concerned? He said absolutely not, only the revered personages bear that responsibility, our responsibility is to recite scriptures (to praise the Lord). Hazrat (revered) Baba Nanak is caring about us. I said, ok, but do I have right to know? He said yes, you have right to know. There are seven and a half hundred Murabas (18750 acres) in gurdwara’s name. I asked did Maharaja Ranjit Singh grant this land? The contractor said no, the Maharaja never granted that much land to any Gurdwara. Our ancestor Bhatti Sardar bequeathed this land. I asked who is Bhatti Sardar? He asked, you don’t know Bhatti Sardar? Here every child of fifty villages knows his and (Nanak) Baba’s name. His name was Rai Bular, Khan Sahib. You haven’t heard Sardar’s name? I said his name pervades in every particle of our being brother but I didn’t know that Rai Bular was a Bhatti. There are many Bhatti villages here. The contractor said we are not ordinary Bhattis. I too am Bhatti. Our Sardar was the first who recognized the master of all worlds, Baba (Nanak). Our Sardar recognized a Kohe´-Noor when he (Nanak) was in his childhood. Now hear (endowment) land’s account. Rai Bular Khan Sahib who owned 1500 Murabas (18750 acres) was a wealthy landlord and self-esteemed man but a paragon of nobility. He revered Baba Jee. His age was getting past 40 years but no children. It is said that he mounted his horse and went to tour his Murabas. Guru Baba’s age was around 12 or 13 years (circa 1481/82). Baba was tending to herd of pasturing buffaloes. Rai Sahib dismounted from his horse, removed his shoes, stood close to Baba Jee and said, Baba, fulfill my this desire to see a child playing in my house. He had gone to beseech, with this wish in mind. Baba Jee gave his blessings and said Rai your wish is fulfilled; do not lose faith. After a year a child was born in the house of Rai Sahib. Sardar was so happy that he gave a prodigious party that was attended by Daulat Khan, the Nawab (Nabob) of Sultanpur Lodhi. In this assemblage, after thanksgiving, Rai Bular Sahib bequeathed half of his landed property to Hazrat Baba (Nanak) Jee. So 750 Murabas (18750 acres) were transferred to Baba Jee’s name. That title remains in his name to-date. About 15 years ago (circa 1988 AD) this matter cropped up in our minds that we are the owners, we hold and farm the land but the title is not in our names. We have been illegally holding the land for generations. We filed a suit in the Sheikhupur court that because in his old age our grand old ancestor turned senile, he bequeathed half of his landed property to a Fakir called Nanak. But since, as per inheritance rights, we are the rightful owners, also as we hold and farm the land, its title should be transferred to our names. Summons, records search and legal arguments took four years. On the judgment date, the verdict was against us, i.e. the title cannot be transferred. We filed an appeal in the high court at Lahore. The appeal prcess lased for three years. The high court upheld the lower court’s verdict i.e. the title could not be transferred. We filed an appeal in the Supreme Court at Islamabad. Again the appeal hearing lasted three years. When the time came to pronounce the judgment the bench said come to the court as a delegation of four or five but do not bring the lawyers, as we want to discuss an important matter. We asked, tell us the nature of the matter so that we can come prepared. Since it is a matter common to our clan we have to discuss amongst ourselves. Judges said your filing the suit was not an appropriate action that is what we want to tell you. The court date was set one month ahead. Each village held its meetings and finally a common meeting of all villages was held. Eight representatives, those who will talk to the judges, were selected. On the given date hundreds of people came and gathered in front of the court. When our turn came we went inside. I was one of the eight representatives. The judges adjourned courts for one hour. We were ushered into the backroom (judges’ chambers), refreshments were served and then the judges initiated the talk. The honorable judges said we have considered the suit very closely. You have acted erroneously. It would have been better if you had invoked the blessings of the Fakirs against whom you filed the suit. The venerated men who showed you the terrestrial light, you sued them and stigmatized them by characterizing them as senile. Since Rai Bular saved half of his land, his half mind at least was sound. But the Fakir (Nanak) in whose name he (Rai Bular) transferred half of the land’s title had lost all his (mundane) mentality, because he never even looked at the land. His descendents never tried to take possession of the land. The Sikhs never tried to occupy the land nor did they file suits in the courts. You have been holding the land illegally for generations and now you have filed cases in the courts. For ten to twelve years you have been dishonoring your venerated elders. Did nobody advise you not to sin? More than the land they loved you, but you hate those Dervishes and lust for land. The land will stay with you, however it would have been better if you hadn’t filed the suit. We said the land is in our possession but the title doesn’t have our names. The judges philosophized, nobody’s name will remain, yours’ nor ours’. The name of providential God will remain and name of pious devotees will remain. Those who cherish Moon and stars will remain nobody else will remain. Our advice to you is that you withdraw the appeal. We said our brotherhood is waiting out side let us consult with them. The judges said by all means, now it is eleven thirty, you can discuss till four in the evening. If you do not withdraw the appeal we will pronounce the judgment. As this advice has been given to you out of court you are not obliged to accept it. We came out. Outside our brotherhood was waiting. The whole matter was told and ideas were exchanged. In the end it was decided to choose one of the two choices, either to withdraw the appeal or get the judgment against it. From judges’ talk it was evident that there was no question of our winning. In the evening we appeared along with lawyer and withdrew the appeal. Sardar Jee we were saved. If the appeal weren’t withdrawn we would have lost the appeal, this world and the faith. Now we would be able to stand in front of these Dervishes and ask for their forgiveness. Because they are very compassionate, the parents forgive their errant children. Now, brother consider Baba Nanak’s numerous attributes, centuries have passed, he is still sending the compassionate messages. Through Supreme Court he advised us to desist from going wayward. The Supreme Court made us to desist. Baba Nanak did not get us dishonored by the Supreme Court, checked us but saved our honor too, to him hundred thousand salaams. Even today, as per land registry records, Guru Nanak farms these Murabas. Dr. Harpal Singh, Prof. Sikh Studies, Guru Gobind Singh Bhawan, Patiala, 27th September 2003 Comment, Some rationalist readers might find the thaumaturgic attributes ascribed to Guru Nanak Sahib hard to digest but historical facts are apparently irrefutable.
  6. Wahe guru ji ka khalsa wahe guru ji ki fateh, Here are some thoughts about sikhism from some well known philosophers and historians: Rev. H. L. Bradshaw After thoroughly studying the philosophy of Sikhism, Rev. H. L. Bradshaw observed: Sikhism is a Universal world Faith, a message for all men. This is amply illustrated in the writings of the Gurus. Sikhs must cease to think of their faith as just another good religion and must begin to think in terms of Sikhism being the religion for this New Age … It completely supplants and fulfils all the former dispensations of older religions. Books must be written proving this. The other religions contain the truth, but Sikhism contains the fullness of truth. Bradshaw also writes: The Guru Granth Sahib of all the world religious scriptures, alone states that there are innumerable worlds and universes other than our own. The previous scriptures were all concerned only with this world and its spiritual counterpart. To imply that they spoke of other worlds, as does the Guru Granth Sahib, is to stretch their obvious meanings out of context. The Sikh religion is truly the answer to the problems of the modern man. Archer Archer, in his book on the Sikh faith comments: The religion of the Guru Granth is a universal and practical religion … Due to ancient prejudices of the Sikhs it could not spread in the world. The world needs today its message of peace and love. Dorothy Field Another scholar, Dorothy Field in her book, "The Sikh Religion," writes: Pure Sikhism is far above dependence on Hindu rituals and is capable of a distinct position as a world religion so long as Sikhs maintain their distinctiveness. The religion is also one which should appeal to the occidental mind. It is essentially a practical religion. If judged from the pragmatical standpoint which is a favorite point of view in some quarters, IT WOULD RANK ALMOST FIRST IN THE WORLD. (Emphasis by the author). Of no other religion can it be said that it has made a nation in so short a time. Macauliffe In his book, "The Sikh Religion," Macauliffe writes: Unlike the scriptures of other creeds, they do not contain love stories or accounts of wars waged for selfish considerations. They contain sublime truths, the study of which cannot but elevate the reader spiritually, morally, and socially. There is not the least tinge of sectarianism in them. They teach the highest and purest principle that serve to bind man to man and inspire the believer with an ambition to serve his fellow men, to sacrifice all and die for their sake. Macauliffe deems it necessary to draw the reader's attention to another significant feature of Sikhism which distinguishes it and separates it from other philosophical and religious systems of thought: The Sikh religion differs as regards the authenticity of its dogmas from most other great theological systems. Many of the great teachers the world has known, have not left a line of their own composition, and we only know what they taught through tradition or second-hand information. If Pythagoras wrote any of tenets, his writings have not descended to us. We know the teachings of Socrates only through the writings of Plato and Xenophon. Buddha has left no written memorials of his teaching. Kungfu-tze, known to Europeans as Confucious, left no documents in which he detailed the principles of his moral and social systems. The Founder of Christianity did not reduce his doctrines to writing, and for them we are obliged to trust to the Gospels according to Matthew, Mark. Luke, and John. The Arabian Prophet did not himself reduce to writing the chapters of the Quran. They were written or compiled by his adherents and followers. But the compositions of the Sikh Gurus are preserved and we know first hand what they taught. They employed the vehicle of verse, which is generally unalterable by copyist, and we even become in time familiar with their different styles. No spurious compositions or extraneous dogmas, can therefore be represented as theirs. The author of the 'Vie de Jesus' was a great admirer of Jesus Christ. Greatly impressed as he was of the spiritual message delivered by Christ and those of the Semitic thinkers that preceded him, he posed the question: "Whether great originality will again arise or the world be content to follow the paths opened by the daring creators of the ancient ages?" Bearing Sikhism in mind, Macauliffe answers the above question in the following words: Now there is here presented a religion totally unaffected by Semitic or Christian influences. Based on the concept of the unity of God, it rejected Hindu formalities and adopted an independent ethical system, ritual, and standards, which were totally opposed to the theological beliefs of Guru Nanak's age and country. As we shall see hereafter, it would be difficult to point to a religion of greater originality or to a more comprehensive ethical system Macauliffe continues: Guru Nanak was not a priest either by birth or education, but a man who soared to the loftiest heights of divine emotionalism, and exalted his mental vision to an ethical ideal beyond the concept of Hinduism or Mohammadanism. Dr. W.O. Cole Dr. W.O. Cole, of the U.K. wrote more than half a dozen books on Sikhism. In 1985, he visited India where communal disturbances had created a virtual turmoil and thousands of people were killed. In a key note lecture by him on the Mission and Message of Guru Nanak Dev, he gave a message to the Sangat there and through them to all of humanity: Remember the tenets of Guru Nanak, his concepts of oneness of God and Universal Brotherhood of man. If any community holds the key to national integration of India, it is the Sikhs all the way. After the lecture, he was asked what drew him to the study of Sikhism, he replied: Theologically, I cannot answer the question what drew me to the study of Sikhism. You may call it, the purpose of God. But to be more specific, the unique concept of universality and the system of Langar (free community meal) in Sikhism are the two features that attract me towards the study of Sikhism. Langar is the exclusive feature of Sikhism and found nowhere else in the world. Sikhism is the only religion which welcomes each and everyone to its Langar without any discrimination of caste, creed, color, or sex. Swami Nitya Nand The opinions of some Hindu mystics also should be quoted to understand their experiences with the Sikh faith. Swami Nitya Nand (expired at the age of 135 years) writes in his book "Gur Gian": I, in the company of my guru, Brahma Nand Ji, went to Mathra ... While on pilgrimage tour, we reached Panjab and there we met Swami Satya Nand Udasi. He explained the philosophy and religious practices of Nanak in such a way that Swami Brahma Nand Ji enjoyed a mystic lore. During the visit to the Harimandar Sahib, Amritsar, his soul was so much affected, that he became a devotee of the Guru. After spending some time in Panjab he went to Hardwar. Though he was hail and hearty, one day I saw tears in his eyes. I asked the reason for that. He replied, "I sifted sand the whole of my life. The Truth was in the House of Nanak. I will have to take one more birth in that house, only then I will attain Kalyan." After saying that the soul left his body. Swami Nitya Nand also wrote of his own experience: I also constantly meditate on Waheguru revealed by Nanak. I practiced Yoga Asanas under the guidance of Yogis and did that for many years; the bliss and peace, which I enjoy now, was never obtained earlier. Spiritual Triage Finally, here are some excerpts from the proceedings of a seminar on the life of Guru Nanak Dev. It was conducted at Simla, now in Himachal Pardesh, by the Panjab Historical Society Lahore, before World War I. The seminar was presided over by the lieutenant governor of Panjab. After hearing the lecture by Joginder Singh, Pundit Ramsaran Das, a prominent Hindu intellectual observed that Guru Nanak was a great reformer of the Hindu faith. Nawab Zulfkar Ali Khan of Malerkotla disagreed with Mr. Das and commented that Guru Nanak was a great Muslim fakir, his best friend was Bhai Mardana, a lowly Muslim. His best devotee was a Muslim, Rai Bular, the village chief. The governor, in his presidential remarks disagreed with both and said that according to what had been told by the speaker, Guru Nanak was a great Christian. Guru Nanak, however, states in Gurbani: "I am neither a Hindu nor a Muslim, I am a human being." Gurfateh
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