Arnold Joseph Toynbee (April 14, 1889 – October 22, 1975) was a British historian whose twelve-volume analysis of the rise and fall of civilizations, A Study of History, 1934-1961, was a synthesis of world history, a metahistory based on universal rhythms of rise, flowering and decline, which examined history from a global perspective. His work includes over 50 titles on various aspects of world history.

Born in London, Arnold J. was educated at Winchester College and Balliol College, Oxford. He began his teaching career as a fellow of Balliol College in 1912, and thereafter held positions at King’s College London (as Professor of Modern Greek and Byzantine History), the London School of Economics and the Royal Institute of International Affairs (RIIA) in Chatham House. He was Director of Studies at the RIIA between 1929 and 1956.

He worked for the Political Intelligence Department of the British Foreign Office during World War I and served as a delegate to the Paris Peace Conference in 1919. With his research assistant, Veronica M. Boulter, who was to become his second wife, he was co-editor of the RIIA’s annual Survey of International Affairs. In 1936 Toynbee was received in the Reichskanzlei by Adolf Hitler (cf. Acquaintances). During World War II, he again worked for the Foreign Office and attended the postwar peace talks.

Connection with Sikhi

Toynbee has given very high and prominent place to the Sri Guru Gobind Singh Ji in Sikh History. He calls Guru Ji a “divinity of highest rank.” He gets emotional when he writes about Guru Sahib’s contribution in the formation of Khalsa. Again and again he emphasizes the fact that there cannot be any person like the Sikh Gurus.

When in the late 1950’s, Western organizations and U.N.O. began to become acquainted with the message and teachings of the Sri Guru Granth Sahib, they decided to translate the verse from Gurmukhi into English and other languages. They decided to publish a book based on the principles and teachings of Sri Guru Granth Sahib Ji; the book was called “The sacred writings of the Sikhs”.
For writing the prologue to this book, they did not find anyone more intelligent, intensive and sensible than Toynbee. Since Toynbee had a deep knowledge of many different societies, religions and principles, this task was assigned to him. No one could write better than him on this subject.

Toynbee in his prologue to this book has clearly mentioned that there cannot be better guide for human beings than the Sri Guru Granth Sahib Ji. This book also explains how Sri Guru Granth Sahib Ji inspires its followers to do their best, give knowledge and deep insight to them in the Name of God, without rituals or ponitless worshipping; God is experienced as an internal and external presence which inspire its followers to a life of service in the name of the true Lord, Sat Nam.

Toynbee has also expressed his view that Guru Gobind Singh Ji’s teachings to the world are the exceptional. According to our great Guru’s teaching, there is no need for one to leave one’s home in order to search and look for God. Gurmat teaches us how to live in the world but not to be blinded by it.

According to the holy Granth, true discipline of God is one who exists in this world and yet is aloof of its trappings; it teaches us to work hard and honestly to earn by our efforts and share with others whatever we have. Through the constant remembrance of God, it teaches us not to be a hypocrite, cheat or dishonest at any time.

A true follower of the sacred Granth lives according to the teachings given in Sri Guru Granth Sahib Ji; he sheds all prejudices and personal identity and merges into God. He lives without ego, keeping in mind the welfare of all. Sri Guru Gobind Singh Ji has taught the world the supreme way of true living.

Toynbee also writes about his one personal experience. He recalls one accident when he had met an American lady. She wanted to ask something from him for she knew that he had studied different cultures, traditions, religious and views. So she felt that probably only Toynbee could give her the answer. She asked Toynbee if he could tell her who is the most beautiful person in this World? Toynbee immediately replied, “A man with open beard and a complete Gursikh”. She was surprised to hear his answer. She thought a little and then again asked, “who is the most ugliest person to you” ? Toynbee replied, “Sikh who has cut his hair”. This time she became more surprised. These answers grew curiosity in her about Sikh religion and she decided to gain more knowledge about it.

“The Sacred Writings of the Sikhs” by UNESCO

Below is the main message relating to Sikhs from the foreword written by this historian in the above publication in about 1960:
“Mankind’s religious future may be obscure; yet one thing can be foreseen. The living higher religions are going to influence each other more than ever before, in the days of increasing communications between all parts of the world and branches of human race. In this coming religious debate, the Sikh religion and its scriptures, the Guru Granth, will have something special of value to say to the rest of the world.”

“Although the future of religion is bleak but yet one hope is there in the form of Sri Guru Granth Sahib Ji which teaches us all God’s message of love and gives direction to life.”

The Foreward in Full

The translation is the first that has made the Adi Granth accessible, in more than short extracts, to the English-speaking public. Its publication is therefore an important event in the history of the now rapidly increasing contact between different peoples and civilizations in the fields of literature, religion, and other provinces of spiritual life.

The Adi Granth is part of mankind’s common spiritual treasure. It is important that it should be brought within the direct reach of as many people as possible. Few readers of English will have had the opportunity of hearing the Adi Granth being chanted in the Golden Temple of the Sikh religion at Amritsar; and few, again of those who have heard the chanting have been in a position to understand its meaning. Here is the book in English.

Readers of English can now not merely read it but ponder over it. A book that has meant, and means, so much to such a notable community as the Sikh Khalsa deserves close study from the rest of the world.

The Adi Granth is remarkable for several reasons. Of all known religious scriptures, this book is the most highly venerated. It means more to Sikhs than even the Qur’an means to Muslims, the Bible to Christians, and the Torah to Jews. The Adi Granth is the Sikhs’ perpetual gum (spiritual guide). It was formally invested with this function by the last in the series of the human gurus that began with the founder of the Sikh religion, Nanak.

Perhaps Nanak himself would have modestly disclaimed the title of ‘founder.’ He might have preferred to say that he was merely bringing to light, and gathering together, the cardinal religious truths and precepts that had been scattered, in explicit form or implicitly, through the religious legacies of a number of forerunners of his. For Nanak the fundamental truth was that, for a human being, the approach to God lies through self-abnegation; and this is indeed the chief message of most of the higher religions that have made their appearance up to date.

Nearly all the higher religions that count in the world today—in fact, all of them except Zoroastrianism—have originated in one or other of two regions: India and South-West Asia. The Indian and the Judaic religions are notoriously different in spirit; and, where they have met, they have sometimes behaved like oil and vinegar.

Their principal meeting-ground has been India, where Islam has impinged on Hinduism violently. On the whole, the story of the relations between these two great religions on Indian ground has been an unhappy tale of mutual misunderstanding and hostility. Yet, on both sides of this religious bather, there has been a minority of discerning spirits who have seen that, at bottom, Hinduism and Islam are each an expression of the same fundamental religious truth, and that these two expressions are therefore reconcilable with each other and are of supreme value when brought into harmony.

The Sikh religion might be described, not inaccurately, as a vision of this Hindu-Muslim common ground. To have discovered and embraced the deep harmony underlying the historic Hindu-Muslim discord has been a noble spiritual triumph; and Sikhs may well be proud of their religion’s ethos and origin.

This religion is the creation of ex-Hindu religious inquirers who adopted monotheism and rejected caste under the inspiration of Islam. The greater part of the Adi Granth consists of hymns written by Nanak and the gurus who succeeded him until the succession of human gurus was closed in favour of their holy book. But the Adi Granth is a catholic anthology.

It also includes hymns written by earlier Indian seers in whom Nanak and his successors recognized kindred spirits; and some of these contributors to the Granth are Hindus, while others are Muslims. Their writings have found a place in the Adi Granth because the compilers of it held, and this surely with good reason, that these seers were Sikhs in fact, though they lived and wrote before the Sikh religion took institutional form.

They were Sikhs because they brought out and emphasized the universal spiritual truths contained in their respective religious traditions; and these truths belong to all ages and to all faiths. Mankind’s religious future may be obscure; yet one thing can be foreseen: the living higher religions are going to influence each other more than ever before, in these days of increasing communication between all parts of the world and all branches of the human race. In this coming religious debate, the Sikh religion, and its scriptures the Adi Granth, will have something of special value to say to the rest of the world. This religion is itself a monument of creative spiritual intercourse between two traditional religions whose relations have otherwise not been happy. This is a good augury.

~ Source: http://www.sikhiwiki.org/

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During the summer of 1976 all newspapers in England published a news item under different headings. It dealt with the Sikhs’ special relationship with God.

It so happened that the summer was rather hot in England that year and there were no rains. When it did not rain for several days, people felt the shortage of water. In time the shortage of water became very acute. Situation of scarcity continued for some more days when the Meteorological Department predicted that there was absolutely no hope of any rains in the coming few days.

Following this the Gurudwara at Southall decided to perform an Akhand Path(uninterrupted recitation of the Guru Granth Sahib Ji). It was proclaimed with deep devotion that when the “ardas” would be offered on the completion of the “path” on the third day, it would rain with the blessings of God. Some people considered the proclamation a jest but many more had faith in the power of the Prayer.

The “Akhand Path” started on schedule. The entire Sikh Sangat was rapt in prayers appealing to Waheguru that He fulfils their prayers. Each heart was full of devotion, faith and selfless desire. The “Akhand Path” concluded on the third day. The weather was quite clear. Baba Jagjit Singh, offered “Ardas” in such a humble tone that everybody’s eyes became wet. It is said in the Sikh scriptures that true prayer of a devotee never goes unanswered. After the “Ardas” was performed the “Hukamnama” was taken from Siri Guru Granth Sahib which began with the words that the month of “Savan”[rainy season] has come. Inside the hall the hukumnama was still being read when rain started pouring outside. Sikh slogans echoed in the air for fifteen minutes. Numerous people from T.V., newspaper and radio were witness to this. Some of the quotes from the press are as follows

The Daily Express(Saturday, 28th August 1976)
” The rain that had gone on vacation has returned on the summon of Sikhs. How wonderful the incessant downpour is! Excellent! Excellent!.”

The Guardian(Saturday 28th August 1976) Correspondent Grant Perry wrote under the heading–The Prayer of a Sikh religious leader is answered.
“The umbrellas lying idle in London for the last six weeks were taken out when it started pouring incessantly in answer to the prayer made by the Sikhs.”

In News Agent, David Macmillan writes
“In case of bringing rain, Sikhs have succeeded 100%.”

Such is the Power In The Prayer Of A Sikh.

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Calling out Children for Selection Test For ‘Aao Baniye Gursikh Pyara’ – Telecasted every Sunday – 12:30 pm On Chardikala Time TV

The Selection Test will be conducted on –

Sunday – 3rd August, 11:00 am
at Gurdwara Sri Guru Singh Sabha – Kohat Enclave, Pritampura – Delhi

AND – Sunday – 10th August, 11:00 am
at Gurdwara Chotte Sahibzadas – Fateh Nagar, Delhi
and at 5:00 at – Sector 29 – Faridabad.

NOTE – Candidates have to bring one pen and a cardboard alongwith them.

First three contestants will be selected for HOT SEAT in season 3 recording of the program.

Terms and Conditions –

1. No age limit. Any child young or old can participate.
2. Multi choice or half line questions from Gurbani and Sikh History. Also, current Sikh News will be asked.
3. 13 minutes written test will be held.

For further queries please contact :

Kohat Enclave – Gurvinder Singh – 09818370413
Fateh Nagar – Harpal Singh – 0918113141, Gurbinder singh – 08860906226
Faridabad – Baljeet Kaur – 0973554429

Hail the efforts. Be there to participate!

~ Deeksha Singh
~ New Delhi, 2nd Aug ’14

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Creating Sikh American history, SALDEF’s SikhLEADers held the first-ever Langar on Capitol Hill, introducing Congressional leaders, colleagues and neighbors to a Sikh American way of life. Reflecting the values of langar, all faiths and races were invited and sat together on the floor sharing a simple, vegetarian meal in the Rayburn Building of the U.S. House of Representatives.

National leaders, including Congresswoman Judy Chu (D-CA), Congressman Mike Honda (D-CA), Congressman Ami Bera (D-CA), and Congressman Mark Takano (D-CA), addressed the gathering, reflecting on Sikh American contributions, alongside their ongoing commitment to serve Sikh American communities across the nation. Congresswoman Grace Meng (D-NY) and Congresswoman Jan Schakowsky (D-IL) also visited the langar.

During the event, Congresswoman Chu—a co-chair of the American Sikh Caucus—announced that the Caucus, through its co-chair Congressman David Valadao (R-CA), along with 32 other co-sponsors from around the country, introduced a resolution honoring the memory of the attack on the Sikh Gurdwara in Oak Creek, Wisconsin (H.Res. 698). Congresswoman Chu also accepted the Dalip Singh Saund Award in recognition of the American Sikh Caucus’ support of the Sikh American community.

Jasjit Singh, SALDEF’S Executive Director, also spoke on the significance of Langar as a 500 year-old anti-segregation movement, and celebrated the remarkable leadership demonstrated by this year’s SikhLEAD Internship Class.

Jasjit Singh with Congresswoman Judy Chu at Langar on the Hill This event was made possible with the support of a dedicated and visionary community. SALDEF and the 2014 SikhLEAD Internship Class are in deep appreciation of all of those who contributed and joined the first-ever Langar on the Hill. Congressman Mike Honda (D-CA) and his staff, including Ken Scudder, K.J. Bagchi, Kelly Honda, and Helen Beaudreau, were also instrumental in allowing the SikhLEAD Internship Class to bring their vision to fruition.

SALDEF and its SikhLEAD Class would like to thank the hundreds of community members from around the country, and the following gurdwara sangats and leadership for their support of this event: Guru Ram Das Ashram, Los Angeles, California; Khalsa Care Foundation, Pacoima, California; Illinois Sikh Community Center, Wheaton, Illinois; Guru Gobind Singh Foundation, Rockville, Maryland; Guru Nanak Foundation of America, Silver Spring, Maryland; and Sikh Foundation of Virginia, Fairfax Station, Virginia. They would also like to thank Bombay Cafe of Fairfax, Virginia for their support.

The SikhLEAD Internship Class also arranged to have the remaining meals from the langar donated to the D.C. Central Kitchen, which supports shelters for the homeless across the D.C. area.

Insure that Sikh American youth have to the tools to become our future leaders and continue to pursue their dreams and create history! Support SikhLEAD today!

~ Source: www.saldef.org

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Pune: In a bid to prevent female foeticide, a private hospital has been waiving off the entire maternity charges whenever a girl-child is born.

Dr Ganesh Rak, who runs the general and maternity hospital at Hadapsar near here, celebrates birth of a girl child by waiving the entire hospitalisation bill. His staff distribute sweets to the relatives of the mother.

“I decided to waive all hospital charges for women who gives birth to a girl child, pained by the apathy shown to the mother and the child by disappointed relatives who mount a mental pressure on the pregnant woman by constantly expecting a male child,” Dr Rak, who has waived all charges in 144 such cases since last year, told PTI.

Rak, who heads the trust that runs “Medicare” hospital in the suburban Pune, said, “It has been a distressing experience to see a pregnant woman constantly suffering from expectation of delivering a male child. When the announcement is of a boy, the maternity ward is crowded with spontaneous celebrations by relatives, who, in contrast, desert it when the nurse says it is a girl.”

“I have seen the mothers who have just delivered girl child crying inconsolably. Relatives who clear the hospital bills promptly if it is a boy, are not enthusiastic about payment if it is a girl. Discharge of the patient at times, is delayed deliberately,” he said.

To counter this negative and retrograde thinking pattern and to shame the relatives who frown upon birth of girl child, Rak said the hospital decided to make the delivery of such women free of charge.

“After initial reservations, other professionals too joined the campaign, as the gynaecologist and pediatricians attached to the hospital willingly waived their own charges, lightening the financial burden on us,” he added.

~ Source: www.outlookindia.com

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MUMBAI: Kush, directed by 22-year-old Shubhashish Bhutiani, won the Satyajit Ray Foundation Short Film Competition at the recently concluded London Indian Film Festival.

The short film was shortlisted at the Academy Awards and has bagged over 20 awards across several international film festivals in various countries, including the Best Short Film at Venice International Film Festival in 2013. Kush was short-listed by the Academy for 10 live-action shorts that will advance in the Oscar race.

It has also won awards at the Film Lab Festival and the South Asian International Film Festival, among others. Kush’s win at Venice Film Festival only makes Shubhashish the fifth Indian director after Kedar Sharma, Satyajit Ray (twice) and Mrinal Sen to bring this prestigious Award to India. And only the fifth Indian film to get shortlisted at the Oscars.

The film, which has won a national award too, is based on a true story. Set against the backdrop of prime minister Indira Gandhi’s assassination on October 31, 1984 and the subsequent violence against Sikhs, it shows how In the immediate aftermath of the assassination, a teacher travels back from a field trip with a group of 10-year-old students, including Kush, the only Sikh in the class.

Shubhashish made the film inspired by a true story that his teacher told him, for his graduation project at New York’s School of Visual Arts.

An excited Shubhashish said the news was yet to sink in and his focus now was to take the movie to as many people as possible.

~ By Akanksha Warrier
~ Source: http://www.americanbazaaronline.com/

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Udham Singh, a revolutionary nationalist, was born Sher Singh on 26 December 1899, at Sunam, in the then princely state of Patiala. His father, Tahal Singh, was at that time working as a watchman on a railway crossing in the neighbouring village of Upall. Sher Singh lost his parents before he was seven years and was admitted along with his brother Mukta Singh to the Central Khalsa Orphanage at Amritsar on 24 October 1907. As both brothers were administered the Sikh initiatory rites at the Orphanage, they received new names, Sher Singh becoming Udham Singh and Mukta Singh Sadhu Singh. In 1917, Udham Singh’s brother also died, leaving him alone in the world.

Udham Singh left the Orphanage after passing the matriculation examination in 1918. He was present in the Jallianvala Bag on the fateful Baisakhi day, 13 April 1919, when a peaceful assembly of people was fired upon by General Reginald Edward Harry Dyer, killing over one thousand people. The event which Udham Singh used to recall with anger and sorrow, turned him to the path of revolution. Soon after, he left India and went to the United States of America. He felt thrilled to learn about the militant activities of the Babar Akalis in the early 1920’s, and returned home. He had secretly brought with him some revolvers and was arrested by the police in Amritsar, and sentenced to four years imprisonment under the Arms Act. On release in 1931, he returned to his native Sunam, but harassed by the local police, he once again returned to Amritsar and opened a shop as a signboard painter, assuming the name of Ram Muhammad Singh Azad. This name, which he was to use later in England, was adopted to emphasize the unity of all the religious communities in India in their struggle for political freedom.

Udham Singh was deeply influenced by the activities of Bhagat Singh and his revolutionary group. In 1935, when he was on a visit to Kashmlr, he was found carrying Bhagat Singh’s portrait. He invariably referred to him as his guru. He loved to sing political songs, and was very fond of Ram Prasad Bismal, who was the leading poet of the revolutionaries. After staying for some months in Kashmlr, Udham Singh left India. He wandered about the continent for some time, and reached England by the mid-thirties. He was on the lookout for an opportunity to avenge the Jalliavala Bagh tragedy. The long-waited moment at last came on 13 March 1940. On that day, at 4.30 p.m. in the Caxton Hall, London, where a meeting of the East India Association was being held in conjunction with the Royal Central Asian Society, Udham Singh fired five to six shots from his pistol at Sir Michael O’Dwyer, who was governor of the Punjab when the Amritsar massacre had taken place. O’Dwyer was hit twice and fell to the ground dead and Lord Zetland, the Secretary of State for India, who was presiding over the meeting was injured. Udham Singh was overpowered with a smoking revolver. He in fact made no attempt to escape and continued saying that he had done his duty by his country.

On 1 April 1940, Udham Singh was formally charged with the murder of Sir Michael O’Dwyer. On 4 June 1940, he was committed to trial, at the Central Criminal Court, Old Bailey, before Justice Atkinson, who sentenced him to death. An appeal was filed on his behalf which was dismissed on 15 July 1940. On 31 July 1940, Udham Singh was hanged in Pentonville Prison in London.

Udham Singh was essentially a man of action and save his statement before the judge at his trial, there was no writing from his pen available to historians. Recently, letters written by him to Shiv Singh Jauhal during his days in prison after the shooting of Sir Michael O’Dwyer have been discovered and published. These letters show him as a man of great courage, with a sense of humour. He called himself a guest of His Majesty King George, and he looked upon death as a bride he was going to wed. By remaining cheerful to the last and going joyfully to the gallows, he followed the example of Bhagat Singh who had been his beau ideal. During the trial, Udham Singh had made a request that his ashes be sent back to his country, but this was not allowed. In 1975, however, the Government of India, at the instance of the Punjab Government, finally succeeded in bringing his ashes home. Lakhs of people gathered on the occasion to pay homage to his memory.

~ Source: http://www.sikh-history.com/

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Offering flowers to a deity is a common practice in our society. Normally, it is done blindly. Special flowers are bought on special or important occasions. One finds several flower vendors near a place of worship and their business is brisk on religious occasions. There were plenty of flowers in my house garden and as a young lad, I loved to offer flowers to my deity. While learning Bhagat Kabir’s Dohe (couplets) in middle school, there was one, which when literally translated means, ‘In every leaf there is life and we are making a mistake when we pluck a flower’. I was gripped by surprise, after having understood the basic concept of Kabir. A soft corner in my heart developed for flowers and plants. When I was a student of architecture in Chandigarh – the garden city – I dreamt of providing plants in every home and making every city, a garden city. Living abroad in green suburbs for three decades has made me a lover of plants and flowers.

Presently in India, flowers are being used mercilessly for decoration, on all sorts of functions. Recently to welcome one politician, 5 tons of flowers were spread in a Gali (lane). On another occasion, 25 tons of rose petals were showered all along the route of a prominent politician during the recent elections. This particular practice is in India only. Once again I refer to Kabir for greater clarity. I was highly inspired by his deep insight and the value he gave to flowers. Eventually this led me search for instructions by other Bhagats, scientists, poets and the Gurus. What they have to say is amazingly simple, practical and for our own good:

ਦੂਧੁ ਤ ਬਛਰੈ ਥਨਹੁ ਬਿਟਾਰਿਓ ॥ ਫੂਲੁ ਭਵਰਿ ਜਲੁ ਮੀਨਿ ਬਿਗਾਰਿਓ ॥
ਮਾਈ ਗੋਬਿੰਦ ਪੂਜਾ ਕਹਾ ਲੈ ਚਰਾਵਉ ॥ ਅਵਰੁ ਨ ਫੂਲੁ ਅਨੂਪੁ ਨ ਪਾਵਉ ॥
ਮੈਲਾਗਰ ਬੇਰ੍ਹੇ ਹੈ ਭੁਇਅੰਗਾ ॥ ਬਿਖੁ ਅੰਮ੍ਰਿਤੁ ਬਸਹਿ ਇਕ ਸੰਗਾ ॥
ਧੂਪ ਦੀਪ ਨਈਬੇਦਹਿ ਬਾਸਾ ॥ ਕੈਸੇ ਪੂਜ ਕਰਹਿ ਤੇਰੀ ਦਾਸਾ ॥
ਤਨੁ ਮਨੁ ਅਰਪਉ ਪੂਜ ਚਰਾਵਉ ॥ ਗੁਰ ਪਰਸਾਦਿ ਨਿਰੰਜਨੁ ਪਾਵਉ ॥
ਪੂਜਾ ਅਰਚਾ ਆਹਿ ਨ ਤੋਰੀ ॥ ਕਹਿ ਰਵਿਦਾਸ ਕਵਨ ਗਤਿ ਮੋਰੀ ॥ (525)

Doodh(u) ta bachhar-ei thanhau bitaar-e-o. Phool(u) bhavar(i) jal(u) meen(i) bigaar-e-o.
Maaee Gobind poojaa kahaa l-ei charaavau. Avar(u) na phool(u) anoop(u) na paavau.
M-ei-laagar b-ai-r-hai h-ei bhu-e-angaa. Bikh(u) Amrit(u)baseh ik sanggaa.
Dhoop deep na-ee-b-ai-deh(i) baasaa. K-ei-sai pooj kareh t-ai-ree daasaa.
Tan(u) man(u) arpau pooj charaavau. Gur parsaad(i) Niranjan(u) paavau.
Poojaa archaa aahe na toree. Keh Ravidas kavan gat moree.

(The calf has contaminated the milk in the teats. The bumble bee has contaminated the flower and the fish the water. O mother! Where shall I find any offering for the Lord’s worship? I cannot find any other flowers worthy of the incomparable Lord. The snakes encircle the sandalwood trees. Poison and nectar dwell there together. Even with incense, lamps, offerings of food and fragrant flowers, how are Your slaves to worship You? I dedicate and offer my body and mind to You. By Guru’s Grace, I attain the immaculate Lord. I cannot worship You, nor offer You flowers. Says Ravidas, what shall my condition be hereafter?)

Bhagat Ravidas in the above hymn finds that there are no worthy flowers for worship. What else can he offer or do? He is crystal clear to offer body and mind to his deity. If we analyze, we find that we have not applied any physical labor or mind to the idea because the moment they are plucked or cut, fragrance and beauty starts fading. Practical service would be planting flowers in the vicinity for fragrance to one and all.

Bhagat Kabir is a very popular saint of the social reform movement. His works are taught in schools for simple wisdom. He explains the importance of flowers in the following hymn:

ਪਾਤੀ ਤੋਰੈ ਮਾਲਿਨੀ ਪਾਤੀ ਪਾਤੀ ਜੀਉ ॥
ਜਿਸੁ ਪਾਹਨ ਕਉ ਪਾਤੀ ਤੋਰੈ ਸੋ ਪਾਹਨ ਨਿਰਜੀਉ ॥
ਭੂਲੀ ਮਾਲਨੀ ਹੈ ਏਉ ॥ ਸਤਿਗੁਰੁ ਜਾਗਤਾ ਹੈ ਦੇਉ ॥
ਬ੍ਰਹਮੁ ਪਾਤੀ ਬਿਸਨੁ ਡਾਰੀ ਫੂਲ ਸੰਕਰਦੇਉ ॥
ਤੀਨਿ ਦੇਵ ਪ੍ਰਤਖਿ ਤੋਰਹਿ ਕਰਹਿ ਕਿਸ ਕੀ ਸੇਉ ॥ (479)

Paatee tor-ei maalinee paatee paatee jeeou.
Jis(u) paahan kau paatee tor-ei So paahan nirjeeou.
Bhoolee maalnee h-ei ai-ou. Sat(i)gur(u) jaagtaa h-ei d-ai-ou.
Brahm(u) paatee Bisan(u) daaree Phool Sankardeou.
Teen(i) dev pratakh(i) toreh Kareh kis kee seou.

(You tear off the leaves, O gardener! But in every leaf, there is life. That stone idol, for which you tear off those leaves, is lifeless. In this, you are mistaken, O gardener! The True Guru is the Living Lord. Brahma is in the leaves, Vishnu is in the branches and Shiva is in the flowers. When you break these three gods, whose service are you performing?)

How true! Brahma – leaves, regenerate oxygen – source of life. Vishnu – branches, complete process of osmosis – life giver. Shiva – flower, procreation – seed multiplies – expands life.

Kabir is very sure that flowers are more important as compared to the lifeless idols. He advocates not to use flowers or leaves for pleasing the deity in the following simple and short statement enshrined in Guru Granth Sahib:

qorau n pwqI pUjau n dyvw ] rwm Bgiq ibnu inhPl syvw ] (1158)
Torau na paatee Poojau na deva. Ram bhagat(i) bin(u) nehphal sewa
(I do not pick leaves as offerings and I do not worship idols. Without devotional worship of the Lord, service is useless.)

Guru Nanak also dispels false prevailing concepts in the following Aarti verse:

DUpu mlAwnlo pvxu cvro kry sgl bnrwie PUlµq joqI ] (13)
Dhoop(u) mal-aanlo pavanh(u) chavro kar-ai Sagal banraa-e phoolant jotee
(The fragrance of sandalwood is the incense, the wind is the fan and all the vegetation are flowers in offering to You, O Luminous Lord!)

Guru Nanak provides us a unique and universal fundamental to save flowers and other natural resources. He composed the above hymn at the famous Jaganath Puri temple, after he saw natural resources being wasted just to please the deity.

Guru Ramdas goes on to add:

ਭਰਮਿ ਭੂਲੇ ਅਗਿਆਨੀ ਅੰਧੁਲੇ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਫੂਲ ਤੋਰਾਵੈ ॥ (1264)
Bharam(i) bhool-ai agiaanee andhul-ai Bhram(i) bhram(i) phool toraav-ei
(The blind ignorant ones stray in doubt and so deluded, they pluck flowers for worship.)

Bhagat Pipa also echoes the similar feelings when he says:

ਕਾਇਅਉ ਧੂਪ ਦੀਪ ਨਈਬੇਦਾ ਕਾਇਅਉ ਪੂਜਉ ਪਾਤੀ ॥(695)
Kaa-e-au dhoop deep na-ee-b-ai-daa kaa-e-au poojau paatee
(Within the body are incense, lamps and offerings. Within the body are the flower offerings.)

A famous episode from the life of Guru Har Rai is worth mentioning here. While walking in a garden, the young Guru scuffed off and tore a flower with his long tunic (Kaliaan wala Kurta). His grandfather, Guru Hargobind, instructed him to be careful. Later in life, Guru Har Rai established best gardens in his city of residence – Kiratpur. A special herb was grown in his garden, which could save the life of the dying prince Dara Shikoh.

Bhai Vir Singh, the famous writer-poet has expressed his love for flowers in such simple words, which is easy to explain even to a grade VI student. This poem in plaque form is placed at the entrance of Rose Garden in Chandigarh. It should be placed at every flower bed and translated in different languages:

ਡਾਲੀ ਨਾਲੋਂ ਤੋੜ ਨ ਸਾਨੂੰ, ਅਸਾਂ ਹੱਟ ਮਹਿਕ ਦੀ ਲਾਈ
ਲੱਖ ਗਾਹਕ ਜੇ ਸੁੰਘੇ ਆਕੇ ਖਾਲੀ ਇਕ ਨ ਜਾਈ
ਤੂੰ ਜੇ ਇਕ ਤੋੜ ਕੇ ਲੈ ਗਿਓਂ, ਇਕ ਜੋਗਾ ਰਹਿ ਜਾਸਾਂ
ਉਹ ਭੀ ਪਲਕ ਝਲਕ ਦਾ ਮੇਲਾ, ਰੂਪ ਮਹਿਕ ਨਸ ਜਾਈ ।(Bhai Vir Singh)

Daalee naalon torh na saanoo, Asaan hatt mehak dee laaee
Lakh gaahak j-ai sungh-ai aak-ai Khaalee ikk na jaaee
Toon j-ai ikk torh k-ai l-ei gion, Ikk jogaa reh jaasaan
Oh bhee palak jhalak daa m-ai-laa, Roop mehak nas jaaee.

(Do not pluck us off our stem. We have opened a house of fragrance. Even if millions have enjoyed my fragrance, no one goes unfulfilled. If you pluck me from my source, I will be left with you only. And your joy will end in a blink of an eye. My beauty and fragrance will fade away.)

Sir Jagadish Chandra Bose (1858-1937) was a polymath, physicist, biologist, botanist, as well as an early writer of science fiction. He pioneered the investigation of radio and microwave optics, Bose made a number of pioneering discoveries in plant physiology. Using his own invention, the crescograph, to measure plant response to various stimuli and thereby scientifically proved parallelism between animal and plant tissues. He registered extremely slight movements and power of feeling in plants, exemplified by the quivering of injured plants. His books include Response in the Living and Non-Living (1902) and The Nervous Mechanism of Plants (1926).

When we do not follow the fundamental teachings, our entire system gets disturbed. Our cities are devoid of gardens and environment is polluted, for not following Bhagat Kabir and other teachers and guides. Our money is wasted and not utilized for the real and true Sewa (selfless service). We are double losers first by spending for flowers and a few hours later after they wither and emit foul smell, we spend more to clean them. Check with your banker or any one with business sense, whether such an investment will bring any return? Instead of spending thousands of rupees on flowers, why not use that money for an ever green landscape to enjoy? Land for gardening in the temple should not be an excuse. Plant where place is available in the community, village or city. Consult landscape architects, they are growing gardens on roof-tops now-a-days. Every priest should share the message of saving flowers and plants, thereby making city environment healthy.

Kabir and Ravidas refused to offer flowers to the deity but we offer them to our leaders, trucks and tools. Not only that, we decorate the stages and cars with these flowers. Saints, God-conscious persons, scientists, poets and the Gurus have never offered flowers to the deity, nor did they suggest to do so. Let us teach every child in school to save flowers and all natural resources so that they can cherish them when they grow up. Bhagats, learned teachers and the Gurus have ambitiously tried that practice publicly.

I am confident that flowers will not bring any happiness to our deities. On the contrary, the malpractice of offering flowers to them will bring destruction to nature, our surroundings and the environment as a whole.

The Western World is conscious of the greennees. In countries like Great Britain and Spain, people are growing flowers on top of the public transport. Why can’t we Indians bring similar greenery to our cities. This is definitely not impossible. Let the young Indians evaluate and understand their rituals and move up from the bottom of the pollution list:

ਭਰਮਿ ਭੂਲੇ ਅਗਿਆਨੀ ਅੰਧੁਲੇ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਫੂਲ ਤੋਰਾਵੈ ॥ (1264)
Bharam(i) bhool-ai agiaanee andhul-ai Bhram(i) bhram(i) phool toraav-ei.
(The blind ignorant ones stray in doubt and so deluded, they pluck flowers for worship.)

And when we are blindfolded and don’t follow good teaching, we get worst, our life is messed up.

My experiences through these pictures prove the point.

Let us have a friendly and unpolluted environment. Grow flowers wherever possible, to spread fragrance, especially in your Temple, Gurdwara, Church or Mosque.

Grow plants, which are evergreen and need no or little maintenance.

Consult a landscape architect to grow gardens on roof tops.

Sikhi is a practical-simplified-perfect-way of life.

Guru Granth Sahib teaches us delightful way of living (good+happy).
Great for today, better for tomorrow.

~ by Jasbir Singh
~ Source: Sikhnet.com

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Sikhism preaches INTER-FAITH that BINDS Communities…

SAD to see how Gurdwara Singh Sabha Saharanpur that has been running 3 Educational Institutions benefitting 6000 Muslim boys and girls out of a total of 8000 (with only 68 Sikh Students) has been attacked by inhuman miscreants!

Sikhism is an Inter-Faith that binds communities together.

We bow before and follow Guru Granth Sahib, that has Verses from 5 Muslim Bhagats including Sheikh Farid – Descendant of Prophet Mohammad!

Read more in article published in The Tribune here:

Saharanpur, July 27: Gurdwara Singh Sabha in Saharanpur, which was attacked by miscreants, is known for conducting a lot of philanthropic work, benefiting all communities in the area.

The gurdwara management has been running three educational institutes — Guru Nanak Girls Inter College, Guru Nanak Boys Inter College and Guru Teg Bahadur Public School. The total strength in these institutes is 8,000, of which 6,000 are Muslim boys and girls and Sikh students only 68.

“Nearly 3,000 students are studying in only Guru Nank Girls Inter College. The number of Muslim girl students is 1,800,” said Narinder Kohli, cashier, Gurdwara Singh Sabha.

He said they were planning to open a “degree college” near the gurdwara so that girl students didn’t have to go to another area for higher studies.

Kohli rejected the claims of the administration that a hall was being constructed on the gurdwara premises at 4 am on Saturday when people from the other community attack it.

He said anyone could visit and see whether the work was on or not. He said the pillars of 110 by 115 feet and a portion of the concrete roof of the hall were constructed several months ago.

He claimed the gurdwara management had bought the said 2,850 sq ft land from the son of Mansha Devi in 2001 where the hall was being constructed.

Gurdwara Singh Sabha president Balbir Singh Dhir said Sikhs whose population was about 7,000 in Saharanpur always worked for the betterment of all communities.

Kohli added that the Sabha bought two kothis, namely Pili Kothi and Lal Kothi, both spread in an area of 2,183 sq ft to build a degree college for girls on April 30, 2014.

“The work of demolition was going on of the Lal Kothi. The labourers work only in day time. When the miscreants attacked yesterday morning, no construction or demolition work was going on that time. Miscreants attacked the place of worship.

However, the gate of the Gurdwara was timely locked by sewadar Hardeep Singh and the Gurdwara staff and the devotees were saved,” he added.

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DERBY: The National UK Gatka Championship was held this year in Derby. Sangat TV broadcast-ed the entire event live throughout the day, while Sikh Channel recorded the highlights for a later broadcast.

The President of the Gatka Federation UK and MP candidate for Gravesham, Tanmanjeet Singh Dhesi, singled out the hard work put in by all the Derby organizers in his commentary and closing speech, Rajinder Singh Purewal, Gurdwara President Raghbir Singh, Pyara Singh, Lakhvir Singh, Satpal Singh, and the Derby sangat. He also highlighted the historical importance of Gatka and the need to ensure the youth connect with it in the future.

Tanmanjeet Singh requested all UK Gatka groups to join in the event next year, so that everyone takes Gatka to greater heights together. He added that the choice for the city to hold next year’s championship event had not yet been made and requested expressions of interest from other cities.

Congratulations to Gravesend and Slough Gatka groups for coming first and second place respectively in the men’s final. Gravesend pipped Derby to win the boys final, while Derby won the ladies and most freestyle competitions. With lots of competitive bouts, everyone fought in their best spirits.

The championship was initiated with Kirtan and Kavishri by the youngsters, followed by Ardas and the firing of 5 arrows to commence proceedings. Renowned speakers Bhagwan Singh Johal, and Ranjeet Singh Rana, along with Tanmanjeet Singh Dhesi, provided commentary throughout the tournament. Gurdev Singh Matharu recited a long poem about Gatka, which he had composed especially for these championships.

Many prominent personalities attended, including renowned Punjabi singer Malkit Singh, who encouraged participants and distributed prizes.

~ Source: http://www.sikh24.com/
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