While doing field research on Guru Nanak’s travels in Assam, I was astonished to find a monument (samadh) of Loonia Siddh in Nazira within the periphery of an old temple by the side of Dikhow river. I had been told by the local Sikhs that Guru Nanak had visited Nazira and held discussions with Srimant Sankar Dev in the temple on the river Dikhow opposite Gaushala. This place was being looked after probably by an Udasi (follower of Baba Sri Chand son of Guru Nanak Devji) since most of the places related to Guru Nanak’s travels had been looked after by Udasis only.

While searching for the history of Guru Nanak’s visit to the place and Loonia Siddh’s connection with it, I came across lot of evidence. Visit of Guru Nanak to Nazira is recorded in Twareekh Guru Khalsa: “After visiting Ajmeri Ganj, Karim Ganj, Sylleht etc. of Assam he reached Ghargaon a city which was then the capital and was renamed as Nazira after it was included in Sibsagar district. Meeting the King Sagar Sain and converting him from idol worship (worship of Kamakhaya) to Naam worship he went to an island between Brahmaputra and Barni rivers. Giani Lal Singh Sangrur also mentions of Guru Nanak’s visit to Ghargaon.

‘At Dacca in Bengal …the power of deliverance of Guru Nanak was soon acknowledged around. Smal Nath, Rewa dass, Chander Nath, Narain Dass, Sheikh Ahmed, Nathe Shah, Loonia Siddh etc the saints well known in the area (and are being venerated even till date as seen by the writer) came for discussions with Baba. They showed their numerous talents but finally were swayed by the flow of Gurbani. Seeing no other way out they all became followers of Baba.”

Loonia’s monument at Nazira was venerated by all the locals. I have read Dr Surinder Singh Kohli’s account of Loonia Siddh having met Guru Nanak at Dacca. He wrote, “The prominent among the saints who met the Guru were Loonia Siddha, Samal Nath, Rewa Das, Narain Das, Chandan Das and Shiekh Ahmed. They were highly impressed by Guru’s teachings.”

Earlier while visiting Burhanpur, I visited the Gurdwara on the other bank of river Tapti in memory of Guru Gobind Singh’s visit to Loonia Siddh and having meals with him. I found the record of this visit in Guru Kian Sakhian as the ‘Story of visit of Guru Gobind Singh to the place of Loonia Siddh.’

‘A saint of very old age used to stay on other side of river Tapti (near Burhanpur in Madhya Pradesh). Having heard the arrival of Guru (the Tenth Guru) he walked with the help of stick to meet the Guru. He had earlier visited the Guru at Patna while the Guru was in his infancy. Madho Das Bairagi stayed with him for three years after he had left the complex of Augadh Nath Yogi (in Nasik) on his demise. This old man was called Loonia Siddh. He bowed in front of Satiguru (Guru Gobind Singh) Satigur caught him from arm and got him seated along with him and enquired about his well being. They discussed spirituality. Baba Loonia said, “Lord! Please visit my place and purify it”. Guruji laughed and said, “O saint! Where ever great men like you are settled, the place is purified”. Loonia Siddh again requested, “Lord! That is your place as well. Please have whatever simple food I can offer. It will give me peace.” Satigur said, “Siddh Ji! I will be at your place tomorrow morning and will have food with you.” Saying this, the Guru went to see him off up to the River bank. Next day, Satigur along with Bhai Daya Singh and other Sikhs crossed the river and went to the place of Loonia Siddh. Saint Loonia looked after Guruji caringly. Having had food at his place, the Guru returned to Burhanpur”.

Bhai Vir Singh mentioned this in Sri Kalgidhar Chamtkar and in Sri Dasam Guru Chamtkar. The description of event and the place of his offering of meal to Sri Guru Gobind Singh is nearly the same but the name of Siddh Loonia is given as Yogi Jeevan Das. In Kalgidhar Chamtkar, Yogi Jeevan Das gives the details of meeting Guru Tegh Bahadur earlier when requested by Guru Gobind Singh. He said that Guru Tegh Bahadur met him at Dhubri on the bank of Brahmaputra River. “I am the son of rich man who became a mendicant having fell in love with God. I have been roaming from place to place. I practiced Hath Yoga. I read a lot. But this did not give me peace. While roaming, I reached Dacca and met Guru’s Sikh Bulaki Das. He was waiting for Guru Tegh Bahadur with eagerness. He prepared a spacious house and high seat for him. His mother prepared a dress for Guru by spinning and weaving it herself with the hope that he will come and she will offer the dress to the Guru. In their company, I left Hath Yog and got in to meditation. I also developed eagerness to meet the Guru. They kept waiting for Him at Dacca. I guessed that the Guru will first reach Dhubri. Being impatient to meet the Guru, I reached there. Guruji came to Dacca first and redeemed his dedicated Sikhs Bulaki Das and his old mother. He also prayed about me to the Guru. I met the Guru at Dhubri and watched the Guru in the waves of Brahmaputra as I am watching you in the waters of River Tapti. The Guru blessed me with Nam Dan. My intellect was dull, mind dirty and body hard which has now changed by your reviving name in it again. I remained with Guru Tegh Bahadur in Assam till he was there and enjoyed his presence. Before leaving Assam he ordered me to move to South and do meditation in a lonely place. I enquired from the Guru as to why he was sending me to the South while he himself was going to North. The Guruji said, “Do not worry I will meet you there in a different life.” Now you have fulfilled the promise. “When did you meet him in Assam?” Guru Gobind Singh asked the Siddh. I met him in Samwat 1723 (1666 AD). It was the time when news of your birth reached Dhubri. I was present when this news was greeted with a volley of gun fire and beating of drums. All the Sikhs and army of Raja Ram Singh celebrated the event.”

This researcher has visited the place on Tapti in Burhanpur where Loonia Siddh offered food to Guru Gobind Singh and also visited the place at Dhubri where he met Guru Tegh Bahadur and the news of Guru Gobind Singh’s birth was received and celebrated. He recently visited the place near Nazira where Loonia Siddh was laid to rest. Loonia Siddh might have moved to this place, probably close home and looked after the place of Guru’s visit in his last days.

The location of burial place of Loonia Siddh is just by the side of Dikhow river near Nazira Gau-shala.
Nazira is a town and a municipal board in Sivsagar district in the Indian state of Assam. It is located at 26.920N 94.730 E. It has an average elevation of 132 metres (433 feet). It is a historical town on the bank of River Dikhow and is around 18 km from Sivasagar city, 3 km from Simaluguri Jn. and 78 km from Jorhat Airport. It is Sub-divisional Head Office of Nazira Sub-division. The HQ of ONGC, Assam Asset, a Maharatna E&P company is situated in Nazira. Nazira is surrounded by huge tea estates. It was an important place during the regime of Ahom Kingdom. Nearby Gargaon was the capital of Ahom Kingdom over a long period. Nazira is commonly believed to get its name from two Assamese words ‘Naw’ and ‘Jeera’, which means “resting place of boats”. During the regime of Ahom kingdom, boats used to rest in that area after long journey via Dikhow river. The nearby Gargaon was a capital of Ahom kingdom. The historian Sarbananda Rajkumar states that ‘Nazira’ is a Tai (Ahom) word: Na means Land, Zi-Inclined & Ra-Much. So, Nazira means a much inclined land. However Sardar Harpal Singh in his interview attached as appendix 1 mentions that it was originally Nanak zirah meaning Guru Nanak held discussions with Srimanata Sankar Dev and the King Suhungmung (1497-1539) also known as Dahingia Raja at the place. This is the reason that the teachings of the two i.e., Guru Nanak and Srimanta Sankar Dev are nearly the same.

The important places of Nazira were Ganak Village and Nazirahat. Being in the vicinity of the Dikhow river and the capital of Ahom kingdom Gargaon, it is said that boats used to rest in this place after their long journey through the river. The Kareng Ghar a palace from the medieval period build by King Rajeshwar Singha, a ruler of the Ahom kingdom stands as a testimony of the bygone era. During the British rule, tea plantations were started in and around Nazira like the other parts of upper Assam. Nazira was the headquarters of famous Assam Tea Company.

It has a humid subtropical monsoon climate like the rest of Assam. It has a long rainy season starting with pre-monsoon showers in the months of April, which signals the onset of spring. The real deluge starts in June, which continues up to the month of September. As of 2001 India census, Nazira had a population of 12,466. Nazira is mainly inhabited by Ahoms followed by the Assamese Muslims, Brahmins, Koch, Kalitas, Deories and Kaibarta constitute the rest of the portion of the demographic chart. Besides Nazira also has a sizeable population from the tea tribes community, who were brought as labours from central India by British for Tea plantations.

The monument at the place of burial of Loonia Siddh at the bank of river Dikhow points to the place of Guru Nanak’s visit since the Guru’s followers maintained the place of Guru’s visit wherever the Guru went and Nazira was such a place of Guru’s visit.

by Col Dr Dalvinder Singh Grewal
~ dalvinder1945@gmail.com
~ Source: Sikhnet.com

Faridabad was named after the Great Sufi Saint Bhagat Shiekh Farid Ji whose Divine Hymns were integrated in Shri Guru Granth Sahib Ji!

There are 134 hymns of Sheik Farid incorporated in the Guru Granth Sahib. Many Sikh scholars ascribe them to Farid Shakarganj (1173 – 1265AD or 569-664 AH) of Pak Pattan, a disciple of the Sufi Qutbuddin Bakhtiyar Kaki. The tenth in succession to his post was Sheikh Brahm (Ibrahim), also known as “Farid Sani” or “Farid the 2nd”, and it is this Farid who Guru Nanak Dev met on two occasions.

Max Arthur Macauliffe who has been described as a ‘Matchless Scholar of Sikh Lore’ states that hymns ascribed to Farid are compositions by the latter Farid, whereas others have ascribed them to Farid Shakarganj.
There are still other scholars who believe that the hymns were composed by different Sufis of the Pak Pattan centre, all using the poetic name Farid as was the custom in those days as the leader of an order chose his most suitable devotee to take his place shortly before his death.

~ Source: Wikipedia

Punjabi University Patiala will host third all India Inter-University Gatka (Men & Women) prize money tournament-2015 from March 25 to March 27 at university campus in which more than two dozen university Gatka teams would vie for championship. Disclosing this here today, Director Sports of Punjabi University. Dr. Raj Kumar Sharma said the team winners would be awarded cash prizes from Rs 31,000, Rs 21,000 and Rs 11,000 respectively for their three top positions.

He informed that former Union Minister Sukhdev Singh Dhindsa and Secretary General SAD, also president of World Gatka Federation, would inaugurate the tournament on March 25. Mr SP Singh Oberoi president Asian Gatka Federation and Mr Harcharan Singh Bhullar president Gatka Federation of India would also grace the occasion as guests of honour.

He further added that Dr Jaspal Singh Vice Chancellor Punjabi University would preside over the prize distribution ceremony on March 27 for which sports department has already made adequate arrangements for successful conduct of this tournament. He added that Dr Jaspal Singh Vice Chancellor was longing earnestly for preservation and promotion of this ancient martial art at national level and Punjabi University has taken initiative to organize all India inter-varsity Gatka competitions with the help of Gatka Federation.

He said that earlier, the Gatka was only the domain of males, now even the females have been outperforming the males by displaying their rare acumen in the Gatka sport. The present martial art form, Gatka, had been acknowledged as a sport and being played in the entire country and diaspora.

It is mentioned here that Gatka is a style of fighting only with sticks between two Gatka players, intended to simulate the sword and focuses on infusing physical, spiritual and mental fitness. No sharp edged weapons are used in the Gatka game and it has become a “cosmopolitan sport”.

~ Source: Gatka Fedration, Punjab

EcoSikh board member Suneet Singh Tuli and EcoSikh program manager Sumeet Kaur last week joined a roundtable discussion for faith-based organizations, hosted by Dr. Jim Yong Kim, President of the World Bank.The aim of the meeting, held at the institution’s headquarters in Washington DC, was to bring together prominent leaders from the world’s major faiths to address how religious communities can work with secular organizations to eradicate extreme poverty by 2030.

Suneet Singh Tuli stressed the importance of energy security as it relates to the Millennium Development Goals, and implored the World Bank group to make climate change a main focus of the discussion. “Faith communities must be the forefront of environmental action to combat climate change,” he said, especially since climate change will affect those “least responsible for the problem.”

The participants, from Christian, Islamic, Jewish, Baha’i, Sikh and interfaith perspectives, will be releasing a call to action for faith communities to fulfill the Millennium Development Goals and end extreme poverty in the world. Many participants emphasized the need for local partnerships to lead a grassroots movement to end extreme poverty.

“At EcoSikh we’ve found that we have to have a holistic approach to addressing poverty and the kind of environmental crises that will lead to poverty in the future,” said EcoSikh program manager, Sumeet Kaur. “How will people succeed in their education when they don’t have clean water to drink? In Punjab and in the rest of our outreach, we find that what’s needed is a comprehensive toolkit to address extreme poverty and promote growth among the poorest people in the world,” Kaur added.

Nearly half of those who live in extreme poverty (defined by the World Bank as people living under $1.25 a day) live in India and China. EcoSikh projects in India address environmental aspects of poverty, and help many to mitigate and adapt to climate change, and to become aware of the urgency of the issue.

“For the past two years we have been running a programme to make all Nagar Kirtans [Sikh religious processions sometimes involving thousands of people] greener and cleaner,” said EcoSikh’s Punjab-based Project Manager Ravneet Singh.

“This, as well as our Green Gurdwara initiative, and the thousands of communities taking part in Sikh Environment Day every March 14, help to teach many locals the importance of living a life in harmony with the earth,” he added. “Through education, we hope Sikh communities, especially in areas of poverty, will be able to slow down and eventually stop climate change’s disastrous effects,” Singh continued.

~ Source: www.ecosikh.org

The Sikh tradition has long been at the forefront of social innovation. The Institute of Texan Cultures, a unit of the University of Texas at San Antonio, is hosting an exhibition titled ‘Sikhs: Legacy of the Punjab’. More than 100 pieces of Sikh artwork and artifacts are on display at the exhibition, which will remain open till January 3 next year.

The idea of holding an exhibition about the Sikh community came to Gurvinder Pal Singh (an entrepreneur and Sikh community leader in San Antonio), post an instance of shooting in a Sikh gurdwara, after which he approached the institute in October 2012. The dire urge to educate people about this community made him take this step.

Developed by Smithsonian Institution and sponsored by the Sikh Heritage Foundation, the exhibition presents paintings; arms and armour; traditional textiles and dress; musical instruments; jewellery; sacred texts; and modern works of art, apart from a scale model of the Golden Temple.

“The bulk of the exhibit originated at the Smithsonian Institution, with whom we’re an affiliate.

That part of the exhibition covers Sikhism in general. We added three small sections, one of which depicts the story of Sikhs in early Texas. Most of them intermarried with Mexican or Mexican-Americans, and developed a unique cultural blend around El Paso, Texas. We also added material about the Sikh military legacy. San Antonio has a sizeable military presence, so we felt this was appropriate. Along with covering Sikh contributions to world history, including their role in World Wars I and II, we cover Sikhs in the US Armed Forces, including issues surrounding permission to retain their articles of faith in uniform, which has recently resurfaced here in the US,” shared Bryan Howard, director of Research, Exhibits, & Collections at the institute.

On the other hand, senior religion fellow for The Sikh Coalition, Simran Jeet Singh, revealed that a number of important artifacts on display, from coins of the Sikh Raj to paintings and sculptures by prominent Sikh artists. “The exhibit also highlights the Gadar movement for India’s independence and contributions made by Sikhs have to the US military,” Singh added.

In fact, many of the objects on display are on loan from private collections and were used for public display for the first time when the exhibition opened in 2004 at the Smithsonian Institution. “In each subsequent venue, there have been local variations and additions, including the present venue at the University of Texas. This venue includes a section on the history of Sikhs in Texas; a Texan family’s heirloom phulkari (shawl) textile,” said Paul Michael Taylor, director of the Smithsonian Institution’s Asian Cultural History Program and Curator of the Sikh Heritage Project.

Activities during the exhibition

Talking of activities which have been arranged especially for the exhibition aimed at spreading awareness about the Sikh diaspora, Taylor shared, “There are many activities planned in San Antonio during this exhibition which include family festivals, performances, and other events. Other cities have also been pitching in so as to be the subsequent venues for the exhibition, though no decision has been taken in this regard.”

“Students from local schools will be visiting the exhibit everyday, and we will have special programmes to get more local communities to learn about Sikhism,” added Simran Jeet.

~ Source – Hindustan Times

In 1928 Bau Mal Singh jee received a request to do an Akhand Kirtani Samagam in Rawalpindi (now in Pakistan). When Bau jee along with the Jatha arrived at Rawalpindi, they found Bibi Kundan Kaur, a young daughter of Doctor Gurbaksh Singh seriously sick with TB. As per doctor’s advice, she was residing near the Saanvali fountain in Maree (a hill station) because the water of this fountain was said to be good for the patients of TB.

Doctor Gurbaksh Singh the girl’s father had firm belief in the healing power of Gurbani and at his request the whole Jatha arrived at Maree for a 3 day Samagam.

This place possessed extreme natural beauty. It was surrounded by tall beautiful hills covered with heavy forest. There were natural fountains and lakes in this area.

The air was naturally perfumed because of abundance of wild flowers in this area. As soon as the Singhs arrived there, their Surthees moved upwards spiritually, because of the natural beauty of the area. The Sodar Chaunkee (evening Kirtan) was done in extreme Chardi Kala. The Singhs experienced such divine bliss here that they had never experienced before.

The next day, after Amritvela program, Siri Asa kee Vaar was started in great spirits. After the completion of Siri Asa kee Vaar, an Ardaas for starting of Siri Akhand Paath Sahib was performed by Bau Mal Singh jee in extreme Bairaag. The whole Sangat was in Bairaag and begged before Satguru jee for the healing of Bibi Kundan Kaur.

The Bibi was asked to stay in Maharaj jee’s Darbar and concentrate on Gurbani and chant Naam with Rasna. The remaining Sangat too engaged in earning the spiritual profits by listening to Gurbani Paath and chanting Naam.

Power of Gurbani

The already beautiful atmosphere of this area was greatly enhanced because of Gurbani Paath and arrival of Sangat there. Apart from the Ardaas performed by Bau jee, the rest of Sangat too was doing Gupt Ardaas for the healing of this fortunate young Bibi.

By the evening of the first day, the Bibi told the doctor that she was feeling much better. The doctor checked and noticed that fever had substantially come down. Next day again her fever was checked and it was found that the temperature was only 99 degrees now.

On the final day, her fever had almost subsided and she was feeling almost normal. Doctor Gurbaksh Singh the Bhujangan’s father, in extreme happiness stood up and with folded hands thanked Guru Sahib and the Sangat. He said that very soon his daughter would be healed.

When Bau jee heard this, he uttered a loud Jaikaara and announced that what was the need to wait any longer and announced the starting of another Siri Akhand Paath Sahib. Who was going to say no, when Bau jee had made the announcement? The next Siri Akhand Paath Sahib was started after the completion of Siri Asa kee Vaar of first Siri Akhand Paath Sahib.

This Siri Akhand Paath Sahib too concluded in great spiritual colours. By the end of this Paath, Bibi jee was totally healed as if nothing had ever happened to her.

The news about this miracle healing reached the Sangat of Rawalpindi (Rawalpindi is close to this hill town) and in gratitude, the Sangat there announced a third Siri Akhand Paath Sahib to thank Guru Sahib.

After the conclusion of the third Siri Akhand Paath Sahib, numerous people begged the Jatha to organize an Amrit Sinchaar Samagam.

Bau jee and other Jatha Singhs were extremely pleased at this development and right after the bhog of Siri Asa kee Vaar, an Amrit Sinchaar Samagam was started. In this Samagam, wife of Bhai Dogar Singh, and who later became famous in the Jatha as Bibi Kunji, had great mystical experiences.

As soon as she was done Naam DriR after Amrit Chhak, her eyes moved upwards and she lost her worldly consciousness. The Naam Khanda inside her was going on very vigorously. He condition was like this Pankiti:

ਹਉ ਆਕਲ ਬਿਕਲ ਭਈ ਗੁਰ ਦੇਖੇ ਹਉ ਲੋਟ ਪੋਟ ਹੋਇ ਪਈਆ ॥1॥

After her, whoever took Amrit from Punj Pyare, reached similar spiritual state as Bibi Kunji. Hearing such spiritual miracles occuring at this Samagam, many more requested to be given Amrit but it was decided that they would receive Amrit in the next Samagam.

Such were the Singhs of Bhai Sahib’s times. May Guru Sahib bless us too, with some Kirpa.

Daas,
Kulbir Singh

~ Source: dailysikhupdates.com

The story that most of us know about Mai Bhago and the Forty Liberated Ones seems fairly simple:

During the siege of Anandpur Sahib, 40 men decided to desert Guru Gobind Singh. They signed a letter of renunciation, left the fort, and arrived back home in Jhabal, outside of Amritsar. One of the deserters, Nidhan Singh Patti, was married to Bhago Kaur. When Bhago Kaur heard her husband had renounced Guru Gobind Singh, she became furious. She rallied her husband and the other deserters. They rode to Khidrana, (which is now known as Sri Mukatsar Sahib), and fought a battle against the Mughals. Every Sikh in the battle died except Mai Bhago. Guru Gobind Singh, at the dying request of Mahan Singh, tore up the note of renunciation and the 40 became liberated.

Mapping the Journeys

As we worked on the script, being a stickler for details, I wanted to actually chart on a map the journey that the 40 took and the journey Guru Gobind Singh took after the fall of Anandpur Sahib, to see how the story worked from a logistical standpoint. The more we charted the history, the less the story made sense.

First, there was the issue of distance and timing:

• Jhabal is approximately 123 miles (or 198 km) northwest of Anandpur Sahib.
• Khidrana (Sri Mukatsar Sahib) is approximately 101 miles (or 164 km) south of Jhabal.
• Khidrana (Sri Mukatsar Sahib) is approximately 160 miles (or 257 km) kilometers southwest of Anandpur Sahib.

For the 40 to travel from Anandpur Sahib to Jhabal and then head, after a brief rest, towards Khidrana, would have taken perhaps a couple weeks – if they traveled an average of 25 miles/40 km a day. 25 miles a day is an average pace for a horse. It is also an 8-hour walking day if someone averages 3 miles an hour.

With this rudimentary math, we can say that the story of the 40 as we know it implies perhaps a two-three week lapse between the time the 40 left Anandpur Sahib and when they arrived, under Mai Bhago’s leadership, at Khidrana.

Guru Gobind Singh ji’s Odyssey

However, this timing does not work if you look at what happened to Guru Gobind Singh ji after the fall of Anandpur Sahib.

Sometimes, we do not realize what an incredible odyssey Guru Gobind Singh embarked upon after the fall of Anandpur Sahib. The Mughal army, tens, if not hundreds of thousands of men strong, enacted a cat and mouse hunt with the Guru, trying to destroy him once and for all. You can see from the map below how many stops the Guru made along the way to Khidrana (Mukatsar). Incredibly significant events happen in these places.

Here are just some highlights of what happened to Guru Gobind Singh as he eludes the Mughal army.

As you read through these stories, imagine how much time it would have taken for these events to unfold. And how unlikely that Guru Gobind Singh could have arrived in Khidrana in two or three weeks.

The Mughal army pursues Guru Gobind Singh to Nirmoh and there is a battle there.

At Ropar, Guru Gobind Singh meets up with his mother and two youngest sons. He wants them to find a safe haven. A former cook of the Guru’s, Gangu, offers to take his mother and two sons to his home in Sarhind. They spend the night in Ropar. Then Mata Gujri, Baba Zorawar Singh and Baba Fateh Singh proceed to Sarhind.

At Chamkaur. a fierce battle unfolds. Guru Gobind Singh and 40 Sikhs turn the house of a Jat farmer into a mini-fort. At least tens of thousands of soldiers attempt to annihilate them. According to Guruji’s Zafarnama, the Mughal forces are a million strong. The Sikhs engage the enemy six at a time and create tremendous destruction before they die. The Guru’s oldest sons, Baba Ajit Singh and Baba Jujhar Singh, fight valiantly but fall in battle.

When only the Guru and five Sikhs remain, the five Sikhs ask him to please save himself. At this point, Guru Gobind Singh passes the Guruship to the Panj. “Wherever there are five Sikhs, I shall be there.” According to the history recorded in The Sikh Religion, Guru Gobind Singh circumambulates the five Sikhs three times, lays his plume and crest in front of them, offers his arms, and says, “Wahe Guru Ji Ka Khalsa, Wahe Guru Ji Ki Fateh.”

Two Sikhs – Bhai Sant Singh and Bhai Sangat Singh – stay in the fort at Chamkur. Bhai Sant Singh wears the Guru’s armor and plume. The two hold off the enemy as long as possible, and deceive them about the identity of the true Guru. The other three Sikhs, Bhai Daya Singh, Bhai Dharam Singh and Bhai Man Singh, leave with the Guru. All four scatter in different directions. They agree to meet again according to a particular star.

Machhiwara Forest. Guru Gobind Singh walks barefoot through the Machhiwara forest, damaging his feet in the process. During this period of absolute isolation, Guru Gobind Singh composes the shabad, Mittar Pyare Nu.

Eventually, the three Sikhs who left Chamkur with him find the Guru in the forest, sleeping with a water-pot for a pillow. The Guru says he cannot go any further because his feet are badly wounded, and that they should save themselves. Bhai Man Singh carries the Guru on his back.

The Guru and his men arrive in a village in the jungle. A man named Gulaba gives shelter to the Guru. While in Gulaba’s house, a Sikh woman comes to the Guru. She had previously seen him and vowed to spin and weave cloth for him, which she presents. The Guru has the cloth dyed blue and made into a robe, so he can imitate a Muslim Pir. Two Muslims who had previously known and visited the Guru come and offer their services. When they leave Gulaba’s village, the Guru is on a manji, carried by four people with a fifth person waving a chauri above his head. The four are Ghani Khan, and Nabi Khan (in front); Bhai Dharam Singh and Bhai Man Singh in the back, and Bhai Daya Singh waving a chauri. They proceed from the forest like this – claiming that the person they are carrying is a high Muslim priest ‘Uch Da Pir’.

Guru Gobind Singh and his group eventually arrive at Jatpura. There, the Guru sends a servant to Sarhind to inquire about the fate of his mother and sons. Jatpura is 50 miles/80 km away from Sarhind. He stays at Jatpura, waiting for the servant to return with the news.

This is where Guru Gobind Singh learns about the death of his mother and two youngest sons Baba Zorawar Singh and Baba Fateh Singh. This is where he vows to uproot the Mughals, and lay waste to Sarhind.

After Jatpura, Guru Gobind Singh arrives at Dina. There, he composes the Zafarnama to Aurangzeb. Bhai Daya Singh and Bhai Dharam Singh are dispatched to deliver the letter to Aurangzeb.

There are many other stops along the way, many other stories. Guru Gobind Singh comes to Kot Kapura. There, the Guru asks Kapura for permission to take shelter in his fort. Kapura refuses, saying he cannot stand against the Imperial forces. At this point, the Mughal army is in hot pursuit of the Guru

Guru Gobind Singh arrives at Dhilwan. At Dhilwan, a Sikh presents the Guru with a suit of clothes. The Guru removes and burns the blue robe Muslim Pir disguise. He saves a piece of the cloth to remember his hardships and journey, and proclaims that the Mughals will be destroyed completely.

(The Nihangs and Akali adopt blue as their color in memory of this time during the Guru’s life – this hard journey he took as a refugee.)

There are more stops, more stories, before the actual battle at Khidrana (Sri Mukatsar Sahib.) These stories listed are highlights of where Guru Gobind Singh traveled and what happened in those places.

When we look at this odyssey of Guru Gobind Singh, it is easy to see that it would have taken many weeks – perhaps months – for him to arrive in the forests around Khidrana after the fall of Anandpur Sahib.

In this way, the timing makes no sense if we say that the 40 left Anandpur Sahib, went to Jhabal, and then, under Mai Bhago’s leadership, turned around and arrived at Khidrana, ready to fight. There is too much that happens before this battle for the process to be so straight-forward.

In addition, how would Mai Bhago and the 40 know where to go? How did they end up at Khidrana?

The Story You’ll Hear

As we asked ourselves these questions, we found a reasonable alternative version of the story in The Sikh Religion by Max Aurthur Macauliffe.

Macauliffe is one of the earliest Sikh historians who wrote in English. The value of his work is that he recorded the stories of the Sikhs who lived in Punjab during the late 1800’s.

Here is what the voices from those times told Macauliffe.

It was not only forty people who deserted Guru Gobind Singh at Anandpur Sahib. MOST of the Sikhs abandoned the Guru. We don’t know the exact number but it could have been hundreds who signed letters of renunciation. In fact, Macauliffe says that only 40 Sikhs stayed true to Guru Gobind Singh at Anandpur Sahib.

“The Guru then turning to the Sikhs said, ‘My brethren, they who desire to go may now renounce me and depart’.

“On seeing the Guru’s mother take her departure, the Sikhs began to waver in their allegiance to the Guru. Paper, pens and ink were produced for those who wished to write letters of renunciation and in the end only forty Sikhs decided to remain with the religious Chief and share his fortunes.” – The Sikh Religion by Max Arthur Macauliffe. Volume 5. Page 183-184.

So then where do the Forty Liberated Ones come from?

Macauliffe talked about the 40 Sikhs who fought in Khidrana, but he tells a very different version of the story. In The Sikh Religion, these “Manjha” Sikhs feel bad about abandoning the Guru at Anandpur Sahib, after they hear of all the intense difficulties the Guru and his family suffer. So they decide to find him and convince him to surrender to the Emperor.

“All the contests and suffering of the Guru became known in the Manjha, and the Sikhs who dwelt there censured themselves for having listened to Duni Chand and abandoned the Guru at Anandpur. They now began to consider how they could make reparation and assist their spiritual master in his dire extremity.

Five of the Manjha Sikhs repented of their renunciation of the Guru, and decided to return and render him all assistance. They induced thirty-five more of their number to return with them. The Guru thus obtained an unexpected reinforcement of forty good and earnest fighting men. They were joined by a heroine named Bhago who through zeal for the Sikh cause had donned man’s attire and vowed to suffer death if necessary on the bloodstained field on behalf of the Guru.” – The Sikh Religion by Max Arthur Macauliffe. Volume 5. Page 210-212.

Although Macauliffe does not discuss the role Mai Bhago played in causing the 40 to return to fight, this version of the story really helps answer the key questions of timing and how Mai Bhago and the 40 knew where to go. If hundreds deserted the Guru at Anandpur Sahib, and these 40 are among them, then they have time to return to Jhabal, and recover their strength while Guru Gobind Singh embarks on his dark and difficult odyssey.

Then, when the 40 renounce and sign a letter after finding the Guru in a village near Khidrana (1), the timing works much better. Mai Bhago immediately rallies the 40 to return to the fight (2). And having just met with Guru Gobind Singh, they know exactly where to go (3) (The forest outside of Khidrana: present day Mukatsar).

The version of the story recorded in The Sikh Religion matches the map of their respective journeys much better. This is why, in the animation KAUR, Saibhang Kaur’s grandmother tells the story from this perspective.

The Importance of Mai Bhago in Sikh history

Why is it so important to try to get these details right? During our research, what I personally realized is that Mai Bhago did far more than lead forty men back into battle to regain their honor. The Battle of Mukatsar is THE moment when the Mughal’s relentless pursuit of Guru Gobind Singh ends once and for all. If we do not understand the incredibly painful odyssey that the Guru underwent after the fall of Anandpur Sahib, if we do not give ourselves the eyes to see the depth of the journey he took, then we will never understand the crucial importance of Mai Bhago’s decision to lead these men into battle. Energetically, she turned the tide in favor of the Guru, even though so much had been lost.

After the Battle of Mukatsar, Guru Gobind Singh ji could proceed relatively unmolested to Nanded, where he established one final center before leaving his physical body. Sikhi as practiced today is the direct result of Guru Gobind Singh’s last instructions at Nanded (Abchal Nagar). Mai Bhago’s heroism helped the Guru in his time of need. In that moment, she not only supported these 40 men in regaining their honor and becoming liberated. She protected the future of the entire Sikh community, as well.

When it comes to Sikh history, these old stories are a starting point. We understand there may be resources or research about Mai Bhago and the Forty Liberated Ones that our creative team could not access. We know other people may come forward with more information, or different perspectives. We do not claim this to be the final, definitive version of Mai Bhago and the Forty Liberated Ones.

~ Source: www.sikhnet.com

Harjus Singh is a Graduate student at Chapman University who has an admirable calling to help his fellow Sikhs gain more acceptance in American Culture.

Harjus Singh hopes to grant more Sikhs roles in the films he plans on directing and producing in the future. All of his hopes stem from the desire to do something that will have a lasting impact on his culture. With a recent appearance in the Rose Parade, Singh believes that he is on a path that will allow him to fulfill his goals.

FROM DOCTOR TO DIRECTOR

Harjus Singh was not always going to be a director. Prior to enrolling at Chapman University’s Dodge College of Film and Media Arts, he was poised to become a neuro-oncologist. He put this career to the side when he realized that he had a unique opportunity to give American Sikhs more positive exposure as a director. He realized that there were plenty of other students who could step into his place as a doctor, but that he had a unique desire and gift for directing.

Now, Harjus Singh wants to cast Sikh actors in his films, telling stories that are both for the Sikhs but not necessarily about their religion. More than anything, he says that he just wants others to look at Sikhs as people, not just at their turbans and beards.

THE 2015 ROSE PARADE

In Pasadena, Singh had the opportunity to appear in the Rose Parade with the first-ever float dedicated to Sikh Americans. His goal was to raise awareness about Sikhs living in America. Parading in front of some of the most prestigious people in New York City, Singh certainly achieved national recognition. This comes as a sharp contrast to his youth, when he felt as though he was completely unable to fit in with those around him. He believes that part of this feeling of isolation could be explained by the fact that he could not lose himself in television like others could. After all, there were no people on television or in films that could relate to him as a Sikh.

Now, Harjus Singh is looking to change that. With his newfound direction to make Sikhs relevant in the United States, it appears as though he is off to a good start. With his thesis project underway, Singh looks to explore how Sikhs have been relevant throughout American history, and many people are looking forward to his films and hoping for his success.

~ Source: www.theindianpanorama.com

Gurdwara Dera Sahib is situated opposite Lahore Fort near BadShahi Mosque. This is the place where Sat Gur Arjun Dev Ji was martyred in the River Ravi facing the tortures inflicted by Chandu on 30th May 1606 AD. The site where Guru Arjun Dev was martyred a Thara (platform) Sahib was built at by Guru Hargobind Ji in Samvat 1619 when he came to Lahore visiting Gur Asthans. Later Maharaja Ranjit Singh constructed a building of the Gurdwara which was very small.

In 1909 AD construction of Parakashasthan and Manji Sahib was started for the Prakash of Guru Granth Sahib. Arrangement for daily diwan were made. Inn for the residence of the pilgrims were also constructed. In 1925 AD a local committee was constituted by Shiromni Committee in the wake of Gurdwara reform movement. In 1927 Shiromani Committee took over the charge of Gurdwara and its construction restarted on the 21st April 1930 AD which was completed on 9th Sept 1934 AD. The domes were gold-plated. Floors were cemented. The front of Gurdwara is built in marble. Prakash takes place daily. Evacuee Waqf Board has appointed two Granthis. International sangats are held every year on Shaheedi Jor Mela, Vaisakhi, Death Anniversary of Maharaja Ranjit Singh and birthday of Sat Gur Guru Nanak Dev Ji.

In November 1996, Govt of Pakistan built 47 roomed Mian Mir Block for visitors. Guru’s langar serves round the clock. Gurdwara DehraSahib is situated opposite the Royal mosque or Shahi Masjid. At the place, after torturing, the fifth Guru was drowned into the Ravi. At that time, the Ravi flowed along the wall of the fort. The Guru after enduring the most unheard and unseen tortures, without repining, merged into the eternal light on 30th May,1606.In A.D. 1619, when the sixth Guru Hargobind visited this historical place, he got a memorial rostrum built here to commemorate the martyrdom of his Guru-father. Maharaja Ranjit Singh got built a small but beautiful Gurdwara. As there was no congregational hall attached to this place, the present hall was founded in A.D. 1909 and daily congregations were regularly held. A Sarai was got built for the convenience of the pilgrims. The marble gate was erected. The Flag post was fixed nearby. The Gurdwara has a square passage-way inside. In 1925 A.D. a local committee was formed during the Gurdwara Reform Movement that render a good service to this Shrine. In A.D. 1927, the S.G.P.C. took over the management and started rebuilding a Gurdwara on 21th April, 1930. That was completed on 9th September, 1934 wherein on both sides of the Gurdwara was clay area which was paved. Domes were gold plated. The number of Devotees in daily congregations increased. Another scheme to extend the hall was chalked out but due to the partition of the country, that could not be accomplished. On 9th September 1947, the Sikhs had to leave this Gurdwara too. The recitation of Sri Guru Granth Sahib at this Gurdwara continues to date. Two Singh render daily service to this Shrine. Every year at the occasion of the martyrdom of Guru Arjan Dev Ji (On Shahidi Jor Mela) Sikh Devotees visit the Shrine to pay homage to the great Guru.

~ Source: www.worldgurudwaras.com

Sonny Singh Caberwal, founder and CEO of Bond told Fast Company. New York-based Bond initially launched in 2013 as a gift-giving service with a less adept note-writing bot. The company transitioned to just notes, after recognizing how much people liked the personalization aspect of the business.

In its new incarnation, Bond wants to retain the delight of giving and receiving notes, without the hassle of heading to the stationery store, writing out a letter, finding stamps, and locating a mailbox. “Nobody has ever said, ‘You know what’s awesome? I had the best experience at American Greetings,'” said Caberwal. Bond wants to bring the romance back to letter writing with a more modern experience. “We have really set out to reimagine what that would look like—how we can create a truly personal experience that lets people deliver that personal touch that is truly theirs, but let them do it from anywhere,” he added.

Thanks to Bond’s robots, writing a note is indeed as easy as shooting off an email. That is, after the initial intake process, which involves completing and returning a handwriting sample designed to extract a person’s distinctive handwriting characteristics and style. The bot doesn’t just copy letters; it learns spacing patterns, angulation, how a person connects certain letters, and how far someone veers from the margins. Those details are what make your handwriting yours. For a computer to fully learn the nuances of a person’s penmanship would take pages and pages of samples. To avoid a too laborious a sign-up, the typeface specialists at Bond have whittled the process down to a couple of paragraphs, which allows for a pretty accurate representation of your handwriting, if not a 100% copy. For an added personal touch, there’s also a page where you can draw or select a doodle, like a smiley or peace sign, as your signature stamp.

Filling out the four pages of forms took no more than 10 minutes. For someone who spends little time with a pen in hand, it’s pretty fun. (I chose a heart as my doodle; I’m no artist.) Getting a scanned copy to Bond for processing, however, adds some of the friction Bond is hoping to remove from the letter writing process. Bond asks for scans that are 300 dpi or higher resolution, which is too high for smartphone cameras and the Fast Company office photocopy machine. An employee from Bond had to come pick up my forms to input into the system—an option not available to non-media civilians. Those stuck without a high-quality scanner can mail in the forms. (Ironic.)

After receiving the sample, Bond’s software analyzes the handwriting and within two to three days you’re set to write. Unlike services such as Pilot Pens and MyScriptFont, Bond doesn’t create a font out of your handwriting; the final result isn’t digitized. A robot literally pens the words.

To write a note, head to the website, pick a stationery and font, then type. In addition to your own handwriting, Bond has five other options, including Nikola Tesla’s markings. (Due to popular demand, more famous peoples’ penmanship is coming soon.) There are also various stationery templates, some of them customizable for companies that might want to add their logo, or a couple doing wedding thank-yous that might want to use special cards. If inspiration doesn’t strike, the “click here for inspiration” link cycles through some messages. As you type, a rendering of what the robot will create appears on the screen.

Because each card is made to order, even if you send out ten thousand of the same message—something a company might do around the holidays, say—none will look the exactly same as the next. The robots inject some variety in handwriting into each letter. Once finished, within 48 hours the bot will inscribe your message on quality paper and send it out to the recipients. (Caberwal hopes to get that time frame down to between 24 and 36 hours.) The cards cost $2.99 a pop, but can go as low as $1.49 for businesses ordering in bulk.

As the machine writes a message, it moves along the page like an old-school line printer. In a 10-hour day, each of the company’s 11 machines can produce 500-700 notes (and without all those pesky hand cramps).

The robot was designed to ensure the highest fidelity. Caberwal’s theory is that if it the cards don’t look and feel beautiful, people won’t buy into Bond. “It’s a lot of work to make sure the thing looks perfect,” explained Caberwal. “We thought about: what is the right kind of pen? What is the right kind of paper? How does the ink bleed into these things?” The final result looks perfect, but not too perfect, avoiding a potential uncanny valley situation. I could have written the notes on the thick card stock paper with “Rebecca” calligraphed in purple ink at the top, and would be perfectly OK with the recipient thinking I did. (Nowhere on the cards does it say: “a Bond robot wrote this,” at least not by default.)

Right now Bond makes the most sense for businesses, and that’s where the bulk of the company’s orders come from. Caberwal says he couldn’t keep up with demand over the holiday season. But Caberwal created Bond to “make relationships better,” and hopes that more individuals take the opportunity to partake in the gesture.

Some people might not understand the company’s move to physical, paper goods in an increasingly digital world. But Caberwal argues that despite decades of the Internet, people still participate in the analog world. “Ultimately people are about the human experience,” Caberwal, whose previous startup was the popular online Indian retail company Exclusively.in, said. “You want convenience but you also want to feel things. I don’t mean literally feel things, but the emotional context. Good communication elicits a response and an emotion for someone.”

Getting a handwritten letter in the mail feels special, but maybe that’s because of the time, energy, and thought it takes. If Bond takes away all the friction and everyone starts sending each other cards, all of a sudden getting a letter in the mail will feel more like receiving an e-card. Caberwal counters, “We don’t think it’s necessarily about the time you take to put together the gift; it’s the intent.” Bond is for all those times you’re thinking of someone and want to do something about it. “We want to create technology that will let you finally act upon that intention.”

~ Source: Source: www.fastcompany.com