Lauding the valiant role played by them during the World War I and II, a top British minister has described Sikh soldiers as unsung heroes who gave freedom that, “we hold so dear today”.

“The audience should remember the unsung heroes who gave us the freedom, Says the Home Secretary. She discussed about acts of heroism of the Sikh soldiers during both the world wars where many have been given recognition with the Victoria Cross Medal, the highest award for gallantry in the British Military.

She was present at a ceremony recently organized by the British Sikh Association in London as a Chief guest to present Sikh Jewel Award for 2014 to Kandhari,a leading Dubai-based NRI, Chairman of Guru Nanak Darbar for his exceptional service, dedication and commitment to the Sikh Community.

India’s Deputy High Commissioner to the United Kingdom, Dr Virander Paul, paid tribute to the British Sikh community for excelling in all walks of life and becoming one of the most prominent ethnic minorities in the UK.

The Sikh Jewel Award is given to those who brought honor to their community and country by living up to the ideals of their Gurus.

~ Source: http://www.niticentral.com/

Mai Bhago also known as Mata Bhag Kaur was a Sikh woman who led 40 Sikh soldiers against the Mughals in 1705. She killed several enemy soldiers on the battlefield, and is considered to be a saint warrior by the Sikh Nation for over 300 years. She was the sole survivor of the battle of Khidrana, i.e. Battle of Muktsar (fought on 29 December 1705); was a daughter of Bhai Mallo Shah,granddaughter of Bhai Pero Shah, the younger brother of Bhai Langah, a Dhillon Jatt Chaudhary of 84 villages who had become a Sikh during the time of Guru Arjan, the fifth Sikh Guru. She was the only sister of four brothers.

Born at her ancestral village of Jhabal Kalan in present-day Amritsar district of the Punjab, in the Majha region, she was married to Nidhan Singh Varnish of Patti, she was a staunch Sikh by birth and upbringing, she was distressed to hear in 1705 that some of the Sikhs of her village neighborhood who had gone to Anandpur Sahib to fight for Guru Gobind Singh Ji had deserted him under adverse conditions.

So despite the fact that they surely faced certain death, the forty (chali) men along with Mai Bhago, waded headlong into the Muslim forces (around 10,000 soldiers) and inflicted so much damage that the Muslims were finally forced to give up their attack and retreat as darkness fell to lick their wounds in the nearby woods.

Mai Bhag Kaur, was a great Sikh women, with a Keski tied around her head, with the Khalsa Uniform, with her Kirpan fighting, she was the fist women In the history of Punjab, to fight On a battlefield.

The Guru had watched the battle from a nearby hill and with deadly accuracy had rained down a flurry of arrows on the Mughal fighters during the attack. Seeing little activity among the party that had come to his aid he rode to the battlefield.

He found that group was composed of the forty men who he had asked to sign a paper dis-avowing him as their Guru, all of them had died of their wounds except one, Mahan Singh Brar, who was mortally wounded, had only the time to look up at Guru Gobind Singh as he pulled him upright with his arms pulling him into his lap. It is said that the note the men had signed slipped out of the dying Sikh’s clothing and was picked up by the Guru who told Mahan Singh that all was forgiven and that all had died as martyrs as the Guru tore-up their letter of resignation.

Sri Guru Gobind Singh blessed the forty men as the forty (chali) liberated ones (mukte) and that is still how the men are known today; the “Forty Liberated Ones”, the Chali Mukte. He took into his care Mata Bhago who had also suffered an injury in the battle.

After recovering she thereafter stayed on with Guru Gobind Singh Ji serving as one of his bodyguards, in warrior attire. She was one of the many Sikhs who accompanied the Guru on his journey to Nanded. After the passing of Guru Gobind Singh at Nanded in 1708, she retired down at Junvara, 11 km from Bidar in Karnataka where, immersed in meditation, she lived to attain a ripe old age.

Her hut in Junvara has now been converted into Gurudwara Tap Asthan Mai Bhago. At Nanded, too, a hall within the compound of Takht Sachkhand Sri Hazur Sahib marking the site of her residence is known as Bunga Mai Bhago.

~ Source: http://dailysikhupdates.com/

Shedding its tag of being a regional religion, Sikhism is on its way to becoming a global religion, making a major shift in the past 35 years or so, opined Prof Mark Juergensmeyer.

Prof Juergensmeyer, who has studied Sikhism for the past four decades, is Director, Orfalea Centre for Global and International Studies, US, chose to speak on “Sikhism as a global religion”.

He said some 35 years ago, Sikhism was a “forgotten religion mentioned in footnotes. In these 30 years, things have changed.” He said the challenges ahead was assimilation with the global order and participation in the global society.

There were more Sikhs than Jews in the world, Prof Juergensmeyer said. As of now, 30 per cent of Sikhs resided outside Punjab. “The religion now faces three immediate challenges; cultural adaptation in new lands, transformation, and participation in society globally”.

The time had come when there would be a debate on what were the core values of the religion and what were the cultural values, the professor said as he cited an example. “In gurdwaras in the US, Langar (community meal) is laid out on the table for people seated on chairs instead of sitting on the floor, as in India. It is for the community to decide if this is a cultural issue or a core value of the religion,” he said.

He said it was essential to wear the five Ks all the times. “Is it a core value or a cultural value,” the US-based Sikh expert asked. He said he wanted to see Sikhs as a larger part of the global cultural tapestry as the religion that assimilated without diluting its own identity or compromising on the core values.

Hit Like & Share for being Blessed to be part of Sikhism in this precious Birth!

Dhan Sikhi! Dhan Khalsa!

~ Source: www.sonapreet.net

Prof Panditrao’s Never Ending Faith in Sikhism makes travel places to quit Dera in the name of spirituality and surrender yourself solely to the holy texts. We salute his contribution in transforming young minds with his highly impressionable views and take on following the correct spiritual path.

Indian Sociologists might be busy either in the classrooms or busy in writing books but here is a humble Sociologist who is busy in villages of Haryana in teaching bad effects of Honor killing and Khap Panchayat. Panditrao Dharennavar who is an assistant professor in post graduate government college, Chandigarh has taken up the task of rural transformation by eye opening them and inspiring them to surrendering to the supreme power by following the religious texts.

Panditrao who is basically from Karnataka has learned Punjabi so well that he has translated Sri Jap Ji Saheb, Sri Sukhmani Sahib and Zafar Nama into Kannada. He requested the villagers to follow the philosophy of Sri Guru Granth Sahib, Sri Bhagwad Geeta, Holy Bible, Holy Quran, instead of going to Deras. He has traveled to Panchkula. Ambala, Shahabad. Panditrao urges people to follow the philosophy of Sri Guru Granth Saheb, Sri Bhagwad Geeta, Holy Bible, Holy Quran, instead of falling into the preys of Deras. He tried to convince people and corrects their framework of mindset. His efforts in educating minds are commendable!

He has plans to visit all the districts of Haryana to make them aware about Honor killing, Female foeticide. Panditrao also taught Punjabi to Haryana students on his way to different places of Haryana.

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Home Secretary Theresa May unveils Derby statues to war heroes. One of the statues was a statue of a Sikh Soldier who served in the world wars and the second was of Baba Banda Singh Bahadar.

It is not widely known that almost a million Indians fought on the side of Britain during the First World War. Among them, 20% were Sikhs, despite making up only 2% of the Indian population – meaning their contribution was ten times more than any other community in India.

It is the 100th anniversary of the start of the First World War when the Sikh community in Derby decided to pay its own tribute. More than 138,000 Indian troops, many of them Sikhs, found themselves in the trenches of Belgium and France during the war, with more than a quarter of them becoming casualties.

Home Secretary Theresa May was specially invited to the National Sikh Heritage Centre and Holocaust Museum in Princes Street, Derby, today, to unveil two large statues of Sikh soldiers and two plaques – one in English and the other in Punjabi

The museum – the only one of its kind in the world – was opened in 2009 and is run entirely by volunteers. This time it was intended to commemorate the Sikh soldiers who fought in the First World War. The exhibition includes images of Sikh soldiers, military memorabilia and a soldier’s uniform.

Gurmel Singh, The secretary general of the Sikh Council UK, said he was delighted that Mrs May had come to Derby for the unveiling. He remarked”This museum is very important because it contains a great deal of Sikh heritage. It has put Derby on the map as visitors come to visit from across the world. It has also helped to regenerate this area of Derby.

Feeling honoured to perform the ceremony, Mrs May adds with enlightenment “The statutes are “thought-provoking” and it is right that we remember and pay tribute to the brave soldiers.

“They found themselves on cold European battlefields but answered our call in our hour of need.
“They showed great valour and sacrifice to give us the freedoms we enjoy today.”

Sikhs were allowed to use traditional Sikh weapons such as chakrams and talwar swords, and it was not uncommon to see the Sikh holy book, the Guru Granth Sahib, being carried before a marching Sikh battalion or even on the front lines among the battling troops.

Mrs May recognises and salutes the huge contribution of the Sikhs on the battlefield.

Like & Share to salute the Valor of The Sikh Warriors!

~ Source: Derby Telegraph

Eh Janam Tumhare Lekhe’- A Story that reveals Selfless life of Bhagat Puran Singh’ to be released in January’15.

The film will depict significant moments in Bhagat Puran Singh’s life, his childhood, his time at a refugee camp after Partition, his religious belief and impact of his mother’s teachings that ultimately changed the course of his life and his lifelong vow to serve social outcasts. He died in 1992.

A man of conviction and deep religious values, Bhagat Puran Singh used to roam the streets of Amritsar, carrying the destitute off the streets on a hand-pulled rickshaw and bring them to Pingalwara for care and shelter. The society has become a home to over 2,000 inmates and runs several rehabilitation and educational programmes for special children and homeless

“The idea for the film was conceived years ago, but we could make it possible only with enough finances. The intention behind the film is to let the world know about the selfless life of Babaji and show the world that despite the challenges, everything is possible. The youth today needs a role model, someone to take inspiration from. Babaji’s story will help them understand about determination, dedication and essence of helping others,” says Bibi Inderjit Kaur.

Bibi Inderjit Kaur is hopeful that the film will encourage youngsters to adopt the principles of his life, “He began his journey without a single penny in his pocket but a heart full of determination and servitude. He wanted to change the mindset of people, the ones who believe charity only begins with money. The film shows his life just as it happened without any fictionalised bits added for the sake of entertainment.”

Acclaimed actor Pavan Malhotra will be seen portraying the role of Bhagat Puran Singh and a significant part of shooting for film happened at the Pingalwara in Amritsar. The actor, who stated that he knew little about the Bhagat Puran Singh’s work, was overwhelmed by his life story. “He shared once that Babaji’s life has a lot to learn from and he could only present a fraction of it, playing the real character. There are endless tales about his life, but it’s too difficult to show everything in a two and half hours film,” says Inderjit.

The trailer of the film is already out and received appreciation. The movie will be released in January’15.

~ Neha Saini
~ The Tribune

The youngest sons of Guru Gobind Singh Sahib Ji, Sahibzada Baba Zorawar Singh Ji and Sahibzada Baba Fateh Singh Ji were born at Anandpur Sahib. Thier grandmother Mata Gujjar Kaur Ji was especially close to the young Sahibzadas. When Guru Ji’s family evacuated from Anandpur Sahib, Mata Ji took charge of both of them as the column moved out of the city.

While crossing on horseback the rivulet Sirsa, then in spate, the three were separated from Guru Gobind Singh Sahib Ji. Gangu, who had worked for the Guru’s family, also succeeded in crossing the stream. He escorted them to his own house in the village of Kheri, now known as Saheri, near Morinda in presentday Ropar district. While unsaddling the horse he saw that there was some cash in the saddlebag. This tempted him to treachery. He not only stole the saddlebag during the night, but also planned to betray the fugitives to the government in hope of a reward.

On the morning of 7 December 1705, the day of the fateful battle of Chamkaur, Baba Zorawar Singh ji, along with Baba Fateh Singh ji and their grandmother, was taken into custody by Jani Khan and Mani Khan Ranghar, the officials at Morinda. They were despatched on the following day to Sirhind where they were consigned to the Cold Tower (Thanda Burj) of the Fort.

On 9 December 1705, Baba Zorawar Singh ji and Baba Fateh Singh ji were produced before the faujdaar, Nawab Wazir Khan, who had just returned from Chamkaur with his feudal ally, Nawab Sher Muhammad Khan of Malerkotla. Wazir Khan tried to lure the Sahibzadas to embrace Islam with promises of riches and honours, but they spurned the suggestion. He then threatened them with death, but they remained undaunted. Death sentence was finally pronounced. Upon Sher Muhammad Khan’s intercession for the innocent children to be spared their lives, they were given some more time to ponder over the suggestion to convert. Sahibzada Zorawar Singh ji and his brother spent another two days of severe winter in their old grandmother’s lap in the Cold Tower.

Still adamant, they were, on 11 December 1705, ordered to be sealed alive in a wall. As the masonry around their tender bodies reached chest high, it crumbled. The Sahibzadas were sent to the Cold Tower again for the night. The next day, 12 December 1705, the alternative of conversion being again turned down, Baba Zorawar Singh ji and Baba Fateh Singh ji were martyred by sealing alive in a wall. The aged Mata Gujari Kaur ji, who had all along been kept in the Cold Tower, only a little distance away, breathed her last as the news reached her ears. Mata Gujari ji through upbringing of her grandsons played such an important role in Sikhism that as Sikhs, we can owe our existence to her. It was due to her teachings that the young Babas did not bulge from their Dharma and attained martyrdom, thus continuing and emphasizing the institute of martyrdom in Sikhism.

Seth Todar Mall, a wealthy merchant of Sirhind, performed the cremation of the three dead bodies the following day. The site of the fateful happenings, since christened Fatehgarh Sahib, close to the old town of Sirhind, is now marked by four Sikh shrines. A religious fair is held here from 25 to 28 December every year to honour the memory of the martyrs.

~ Source: http://www.panthic.org/

Despite being one of the world’s largest world religions, Sikhism remains one of the most unknown traditions in America. The lack of understanding has led to serious consequences, including discriminatory policies, bigoted stereotypes, traumatic school bullying and violent hate crimes.

Here is a list of 10 things that the global community ought to know about its Sikh neighbors.

1. Sikhism is an independent religion.

A number of people mistakenly think Sikhism is an offshoot of Hinduism, an offshoot of Islam, or a blend of the two religions.While the category of religion is itself problematic, scholars and practitioners alike classify Sikhism as an independent religion.

The Sikh tradition carries the basic markers of organized religion, including its own founder-prophet (Guru Nanak), scripture (Guru Granth Sahib), discipline and ceremonies (rahit), and community centers (gurdwara). There are more than 27 million Sikhs worldwide, making it the fifth largest world religion.

2. Rooted in oneness and love, Sikh theology encourages a life of spirituality and service.

Oneness and love serve as the foundations of Sikh theology — these are both the objective and process. Sikhs aim to recognize the divinity within everyone and everything they encounter, and this daily practice helps the individual cultivate and embody the qualities of oneness and love.

Sikhs believe that the Creator permeates all of Creation and that every individual is filled with the same divine potential. The Sikh tradition emphasizes the collective family hood of all humanity and challenges all social inequalities, including those on the basis of class, caste, gender, and profession.

Realizing oneness and love within one’s life also compels the individual to seek unity with the world around them. The tradition urges its followers to live as a sant-sipahi (warrior-saint), one who strikes a balance of cultivating spirituality while also contributing socially through community service.

3. The real meaning of “guru.”

The word “guru” literally means “enlightener,” and while it has come to refer to an expert in any domain (e.g., basketball guru, real estate guru), it carries a particular institutional meaning within the Sikh tradition. In Sikhism, “guru” refers to the line of authority, beginning with a set of 10 prophets who established and led the Sikh community. The first of these, Guru Nanak, was born in 1469 CE, and the tenth in his line, Guru Gobind Singh, breathed his last in 1708 CE.

Before he passed, Guru Gobind Singh passed the leadership to joint entities — the Guru Granth Sahib (the scriptural canon) and the Guru Khalsa Panth (the community of initiated Sikhs). Sikhs revere these two as occupying the throne of the Guru for eternity.

4. The Guru Granth Sahib is a unique scripture.

The authority accorded to the Guru Granth Sahib certainly sets it apart from other scriptural texts of the major world religions. The Guru Granth Sahib also defies common expectations of scripture in other ways.

The Guru Granth Sahib was compiled by the Sikh Gurus themselves and is primarily comprised of writings composed by the Gurus. This collection also includes the devotional writings of other religious figures, including Muslim Sufis and Hindu Bhaktas.

Unlike the prose narratives that make up a majority of western scriptures, the Guru Granth Sahib is made up entirely of devotional poetry, most of which is set to music. These writings are primarily made up of expressions of divine experiences and wisdom on religious cultivation. These writings have played a central role in Sikh practice since the time of Guru Nanak — Sikh worship consists of singing these compositions in both private and congregational settings.

5. The Sikh Gurus presented a pluralistic worldview.

As evidenced by the inclusion of writings from other religious figured within the Guru Granth Sahib, the Sikh Gurus did not believe in religious exclusivism. Rather, their pluralistic worldview posited that one could reach the Realization from any religious tradition. Sikhism teaches that diverse paths can lead to the divine, as long as the individual traverses the path with love. Because of this pluralistic outlook, Sikhism has no real history of missionizing or proselytizing.

While some misinterpret this pluralism as promoting cultural relativism, it is important to note that the Gurus also emphasized the importance of following an accomplished leader and maintaining religious discipline. Sikhism does not encourage the increasingly popular models of “a la carte religion” or “spiritual-but-not-religious,” though admittedly Sikh jurisprudence is relatively less complex than most religious traditions.

6. Sikhs have a long history of standing for justice.

Guru Nanak modeled social engagement by critiquing social inequalities, building institutions that serve and empower the disenfranchised, and publicly critiquing political oppression. The subsequent Gurus preserved and built upon the foundations laid by Guru Nanak. For example, the ninth among them, Guru Tegh Bahadur, observed Mughal state authorities forcefully converting its Hindu constituents. Although this oppression targeted a religious community to which he did not belong and whose beliefs he did not share, Guru Tegh Bahadur stood up firmly for their right to practice religion freely — and the state responded by publicly executing Guru Tegh Bahadur.

The Sikh community has drawn inspiration and guidance from such examples over the years, and it has demonstrated a commitment to justice in various ways. Sikhs are taught to defend the defenseless and have historically led responses to political oppression. Sikhs have therefore been regularly targeted by the political elite, a cycle that continues to play out in present-day India.

7. Sikhs maintain a unique identity.

Since the formative moments of the tradition, Sikhs have maintained a physical identity that makes them stand out in public, even in the context of South Asia. This identity includes five articles of faith — kesh (unshorn hair), kanga (small comb), kara (steel bracelet), kirpan (religious article resembling a knife), and kachera (soldier-shorts) — and distinguishes someone who has formally committed to the values of the faith by accepting initiation.

While many have attempted to ascribe functionalist rationales for each of these articles, these understandings do not capture the connections that Sikhs have with these articles. Perhaps the best analogy (though admittedly an imperfect one) is that of a wedding ring: one cannot reduce the significance of a wedding ring to its instrumental value; rather, one cherishes the wedding ring because it is a gift of love from one’s partner. Similarly, Sikhs cherish their articles of faith primarily because they see them as a gift from their beloved Guru. Trying to understand these articles on the basis of their function is missing the point.

Perhaps the most visible aspect of the Sikh identity is the turban, which can be worn by men and women alike. The turban was historically worn by royalty in South Asia, and the Gurus adopted this practice as a way of asserting the sovereignty and equality of all people. For a Sikh, wearing a turban asserts a public commitment to maintaining the values and ethics of the tradition, including service, compassion, and honesty.

8. Sikhism believes in absolute equality.

Sikhism was founded on the concept of oneness and justice, and the Gurus adamantly rejected all social inequalities. While women continue to be subjugated in modern South Asia, the Sikh Gurus rebuked discriminatory practices that marginalized women (e.g., sati, purdah) and openly placed women in leadership positions.

Along these lines, the Gurus established new practices to challenge social norms, such as India’s caste system, that perpetuated social inequalities. For instance, the tenth Guru asked all Sikhs to abandon their last names — which identified one’s caste — and asked them all to take on a collective last name reserved for royal families to signify the inherent equality and nobility of every individual: Kaur for women and Singh for men. Similarly, the Gurus established the institution of langar, a free meal provided at the gurdwara that is open to one and all. During this meal, everyone sits together on the ground, regardless of caste, social status, gender, or religious background.

9. Darbar Sahib of Amritsar is the epicenter of the Sikh psyche.

Known to westerners as the Golden Temple, Darbar Sahib of Amritsar, Punjab has served as the center for the Sikh community since its founding more than four centuries ago. Sikh theologian Sirdar Kapur Singh referred to Darbar Sahib as “the theo-political capital of Sikhs.” This phrase captures the role of this site as both a spiritual center where the community gathers to worship as well as a political throne where collective decisions have been made.

It is inaccurate to refer to Darbar Sahib as “a sacred space” or as “Sikhism’s holiest site.” Sikh theology recognizes that divinity permeates the entire world equally and therefore does not recognize any particular space to be uniquely sacred or holy. At the same time, Darbar Sahib does occupy a special place in the collective Sikh psyche. The site has witnessed a number of significant historical events, from the return of the sixth Guru after a stint in prison and the first public enthronement of the Sikh scripture during the 17th century to massacres of thousands of civilians and the burning of historical artifacts and relics by the Indian Army in 1984.

10. Sikhs have made immense contributions to American society.

From the time of their arrival in the late 1800s, Sikh men and women have been making notable contributions to American society. Early immigrants settled in the western frontier, where they played a major role in building America’s railroads. Sikh Americans like Bhagat Singh Thind served in the U.S. military during the World Wars, and the first Asian American Congressman was a Sikh American elected to office in 1957. The inventor of fiber optics is a Sikh American, as is the country’s largest peach grower, the mayor of Charlottesville, Virginia, and Morgan Freeman’s personal physician. Sikh American women continue to make diverse contributions, such as Grammy-winning artist Snatam Kaur, commercial airline pilot Arpinder Kaur, and Columbia University professor Supreet Kaur.

By Simranjeet Singh

~ Source: www.faithstreet.com

It turns out meditating is good for more than just quiet time: It can actually help us fight the cripplingly high stress levels we experience during our busy lives, in the office or elsewhere.

Scientists from Harvard University and the University of Sienna recently found that meditation is so powerful it can change the physiology of a person’s brain, resulting in positive changes like a decrease in anxiety and depression.

The science: Scientists put 24 participants with no history of meditation through an eight-week course on best practices for “mindfulness-based stress reduction (MBSR),” fancy science talk for meditation. The course consisted of 2.5 hour sessions each week where participants learned “body scanning, sitting meditation, walking meditation and mindful stretching movements.” The scientists also requested each participant perform at least 45 minutes of meditation each day. MRIs were performed before and after the meditation boot camp, and each participant answered a series of psychological evaluations to determine their stress and anxiety levels before and after the MBSR course as well.

The team compared these results to a control group who went through no meditation training at all during the eight weeks.

The comparison demonstrated “an increase of cortical thickness in the right insular lobe and somatosensory cortex” of the meditation group. In layman’s terms, meditation made parts of the brain corresponding to emotion and perception thicker. This ultimately resulted in “a significant after-training reduction of several psychological indices related to worry, state anxiety, depression and alexithymia.”

So ultimately, meditation made people more emotionally attuned and less depressed — a pretty good argument to spend time solemnly reflecting each day.

The takeaway: We live in a society where depression, anxiety, and stress are increasingly part of our lives. Stress levels among Americans have risen by up to 30%, and it’s not much better in Europe or Asia, where anxiety and depression is growing at alarming rates. Instead of solving the root causes of these problems, Americans are resorting to antidepressants at a higher rate than ever before. One in 10 Americans is now taking a prescription antidepressant.

Meditation, while not a panacea, can help us deal with such a society by decreasing our stress levels and increasing our abilities to emotionally relate to ourselves and others. And with further research, it could provide an alternative to being constantly doped to the gills in order to be happy (or just less sad).

~ Source: mic.com