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Of the many opportunities for seva (service) at the Golden Temple, cleaning is a constant. The white marble floors, inlaid with gorgeous designs, carved inscriptions dotting the surrounding parikarma, and the wide marble staircases serve to showcase the grandeur of the Harmandar Sahib and provides an elegant frame for the Golden Temple itself. Keeping the luscious look of the white floors takes attention and effort. The Jharu, an essential tool for cleaning at the Golden Temple, is handmade at the Harmandar Sahib from reeds that are donated. This simple tool engages the community who can easily learn the steps to make a jharu. Anyone can pick up a broom and begin to sweep the beautiful marble floor, enhancing its luster.

A small group of jharu-making volunteers sits each morning in one corner of the shaded parikarma, reeds in one pile, strings in another. A large fistful of reeds are gathered in one hand toward the fatter ends of the reeds. Once the base is formed into a cylindrical shape tap the fat bottom of the newly forming broom vertically into the hard marble. Sharply tap a few times, so the end of the jharu is nice and flat. Tie a jute string a few inches from the base gathering the reeds into a pole-shape. Once you’ve made a knot, keeping the shape of the broom end, take the long end of the string and begin the weaving magic.

Brooms1 (33K)Each volunteer has his/her unique style of tying and weaving, but the basic design is to help the broom at once fan out, and also stay cohesive. Separate about a dozen reeds near the base, and draw the long end of the string through the separation. Then pull it tight. Then pull it tighter! You want the string to connect as close to the base of the wrapped string as possible, to give it a secure fit. Then add to those reeds another dozen and from behind, bring the string to front and again pull it tight! The string just might break with your strength! No problem: add another string by knotting them together. Better yet, start off with double string!

Continue the pattern of separating a portion and weaving the string forward then back until you come to the last bunch of reeds. Then wrap the remaining string around the base: again, tightly!

The last step demonstrates individual style: some people make a last loop between the fat lengths of reed that form the handle. This underneath loop can further fortify your new broom.

Once your broom is formed, you may need a lesson how to use it!

There’s a technique to using this handmade tool of reeds: hold the small handle with your palm facing downward. Bend over and begin across and near your body making a wide arch away from you, using the length of the broom to collect as many particles as possible in a long wide sweep. Continue the archs gracefully stepping on the cleaned area, avoiding sweeping towards you.

If you are sweeping particles, make a pile, if you are guiding water with the jharu, make the flow of water head towards the drains.

If in doubt, watch and learn.

The motion of bending as you sweep will give you an unusual workout that you’ll feel in your forearms and thighs. Of course, you will need to be mindful of your lower back muscles by keeping your knees bent. With practice you will learn the graceful dance-like moves of an expert jharu-walla.

The simple act of sweeping gives one appreciation for those who do this everyday. Sweepers in India have traditionally been a lower-status caste in the society. For this reason, the seva of jharu karna elevates the volunteer who chooses to humble him/herself in this way. Observe, and you will notice devotees in all corners and pathways of Harmandar Sahib jharus in hand, demonstrating their devotion.

~ By Teresa Singh
~ Source: http://sikhseverywhere.com/

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Hari Singh Nalwa and the Sikh Empire

‘If Sardar Hari Singh were to cross the Indus, his majesty would soon be glad to make good his retreat…’ (1)

20th April: The man famed as being Nalwa, or the lion-ripper, tediously awaited his visitor. Ever since his monarch, Ranjit Singh, had started granting the occasional entry to foreigners a whole drove had arrived at his gates asking to interview him and spread his name in their nations. Unbeknownst to Hari Singh Nalwa however, this visitor would prove to be exceptionally varied. Baron Charles Hugh by no means was the run-of-the-mill European anthropologist or diplomat. He was a distinguished explorer and an avid traveller. Already having researched his subject, he surprised the Nalwa by recounting the exact legend which had led to him gaining his feared nomenclature. ‘I surprised him by my knowledge of whence he had gained the appelation of “Nalwa” and of his having cloven the head of a tiger who had already seized him as prey…’ (2) Surprised by the Baron’s knowledge Hari Singh gifted him with a portrait capturing his cleaving of the tiger, whilst subtly asking for intelligence regarding varied European states. This subtleness did not escape the Baron who would later conclude that their ‘conversation was very different from the majority of such interviews in India, and really consisted of a due exchange of ideas, and of references to events which had actually taken place.’ (3)

The Baron was only one of the many foreigners who would meet and elucidate upon the persona of the Marshall of the Khalsa forces. Parallel to him many sub-continental biographers and observers were captivated by him. But the greatest and most authentic sketch of Hari Singh Nalwa comes from the ballads of Pandit Sitarama, a Hindu cleric employed by Nalwa’s grandfather to record the military exploits of his generation and descendants. It seems that Sitarama’s primary manuscripts have been lost or he did not set to work until Hari Singh was born. Nonetheless his ballads still provide a profound insight into the Nalwa clan amongst who Hari Singh was born in 1791 A.D. Both his grandfather and father fell in the service of Ranjit Singh’s predecessors, in 1762 A.D. and 1798 A.D. Raised by his mother, Sitarama cites that at ten years old ‘he (Hari Singh) was initiated into the Khalsa fold which was a source of joy for all. In his eleventh year he displayed expert horsemanship, could roar like a lion and was blessed with immense God-bestowed strength. By the age of twelve he displayed leadership qualities, by the age of thirteen he could recite Gurbani from heart. At fourteen, says Sitarama, he aspired to become an expert swordsman and destiny fully favoured him in this endeavour.’ (4) By this time the political model in the Punjab had undergone a profound evolution. No longer were the Khalsa Misls or confederacies in power. A young Ranjit Singh, and his maternal mentor Sada Kaur, had succeeded in extrapolating their domains and crushing the said confederacies. Simultaneously they had also managed to encumber Afghani expansion towards North India and batted the latter for domination over the Punjab-Afghani border. By 1801 A.D. Ranjit Singh had succeeded in his aims, and Punjab was now renamed as the Sikh empire. His fame and fear was rife throughout the Punjab, other regions of North India and even up to China. Thus, when Hari Singh reached his court he did so with two minds. The foremost being to settle a familial dispute and the second to gain plausible employ in the mighty monarch’s military.

Ranjit Singh was entranced by the dashing youth who stood in front of him arguing his own defence and being his own prosecutor. Asking after his lineage he was stunned to discover that he was the grandson and son of warriors who had accompanied him and his ancestors in battle. Instantly settling the dispute in Hari Singh’s favour he offered the latter a position as a bodyguard in his forces, an occupation which the young Hari Singh readily accepted. In 1804 A.D. Ranjit Singh declared a special session of his court and honoured individuals who had assisted him in gaining his kingdom and consolidating his power. Ambivalence exists over why the young Hari Singh featured on this list. The oral tradition of North India cites that Hari Singh grappled with and slew a tiger which had attacked Ranjit Singh (Sitarama remains ambiguous on this matter despite stating that it transpired he does not mention, whence, where and with who), whilst European sources state that it was due to his success as a bodyguard. Whatever the cause Hari Singh soon found himself bestowed with the title of Nalwa, and promoted to the rank of Sardar or chief. Paradoxically Ranjit Singh broke his own policy regarding rank and file when he placed a battalion of 800 men, compromising both infantry and cavalry, under his young Sardar. (5) Not only did this boost Hari Singh’s popularity and influence, but as Baron Charles Hugh notes, it also gave him the time to indulge in a favourite past time. The taming and domesticating of tigers. (6)

Only sixteen years of age, Hari Singh was called to a military commune where Ranjit Singh outlined his strategy to storm Kasur. The latter was an Islamic citadel, ruled over by the Kasuria Pathans. The latter enjoyed close proximity with the Afghans, who continually rankled in Khalsa eyes. Ranjit Singh had made three abortive attempts to gain the city prior to his imperial ascendency but failed due to many factors. Naturally fortified Kasur presented an impregnable front to the Khalsa but it did not deter the latter from invading it in early February. Cutting off all foreign provisions the Khalsa besieged the town until February, when it’s chief Katub-ul- Din Khan surrendered before it. Hari Singh’s role in this campaign has not been noted, but Griffin notes that he was allocated a land grant for his ‘prominence in the entire affair.’ (7) Sitarama poetically elucidates upon the latter victory, ‘in the twinkling of an eye Hari Singh accepted the challenge with a roar. He told Ranjit Singh that he would immediately go an conquer Kasur via his own blade. The “Sarkar” (monarch’s) heart overflows at witnessing such such promptitude and courage…’ (8) Following on from this victory, Hari Singh’s name finds mention in the memoirs of Khushwaqt Rai, an aboriginal spy espionage agent working for the British who notes his prominence and perpetual presence at Ranjit Singh’s side. Subsequently European accounts mention a mass body of Sikh cavalrymen marching towards Haridwar located in British India. Incensed at the latter movement, British spies kept a continual watch on the body until it reached Haridwar. There they witnessed Hari Singh paying obeisance at the site where Guru Nanak Dev had questioned the Hindu orthodoxy, and also donating land and money towards his familial genealogists and advisers. Succeeding in obtaining a document related to the incident, the British were awed to learn that Nalwa was now known as Singh-Sahib. An exclusive title reserved for Ranjit Singh and his military/religious companions. Simultaneously an espionage agent, dispatched by the Deccan Peshwa, reported the following change in Hari Singh’s status: ‘the noble ruler (Ranjit Singh) came out to the Saman tower and inspected the drill of orderly youths. He kept on inspecting the parade of the miscellaneous horsemen until the day had advanced one and a half quarter, and afterwards giving them 2,000 Rupees to meet their expenses, sent them to join the army of Hari Singh Nalwa.’ (9) This army was none other than the special detachment named after it’s commander Rajman Sardar Hari Singh Wali.

Despite achieving intrinsic prominence in his role as chief marshal of the Sikh empire, Nalwa’s greatest achievement was yet to come. In 1793 A.D. Timur Shah, the ruler of Afghanistan, died causing mass internal strife to arise between his successors. When Shah Mohammad succeeded in detaining and dethroning his brother Shah Shuja and blinding another brother, Shah Zaman he succeeded in gaining his ancestral throne for the second time. Yet this was the catalyst for a dissatisfied governor, Atta Muhmmad Khan Bamzai, to declare independence and invite Shah Shuja to assist him. Shuja however faced his own hell, with his ruling brother having placed a mercenary at his side to kill him if he showed any signs of mutiny. Thus in such a stupefying environment, Ranjit Singh found himself host to different Afghani factions seeking his aide in rendering the opponent immobile. Towards the end of 1812 A.D. a new player entered the scene, dispatched by Shah Mohammad himself. The latter was the Shah’s own Vizier, Fateh Khan Barakzai who offered a message from his master. The said message depicted the respect which the Sikhs had earned in the eyes of the Afghanis, especially due to their hostile blockading of the latter’s North Indian domains. Mohammad had decided to cooperate with the Sikhs, rather than confront them at the crest of their prowess. Thus he offered the plausibility of a coalition via which he hoped to subdue Bamzai, especially since the latter governed Kashmir which bordered the Sikh empire. Ranjit Singh readily agreed and a joint force of both Sikhs and Afghans set out for Kashmir across the Pir Panjal mountains. Whilst in Kashmir however tensions arose between both sides, the Sikhs had succeeded in liberating a dispossessed Shah Shuja who decided to accompany them back to Lahore. Stunned at this unseen blow, Barakzai refused to pay them their financial dues. Appointing his brother as governor of Kashmir, Barakzai commenced his march towards another rebellious corner of his master’s empire. Attock.

Frightened by Barakzai’s approach the custodian of the Attock fort opened back channel negotiations with Ranjit Singh. The latter catalysed in the Sikhs taking over the Attock fort and beginning a mass campaign of expansion right in the very precincts of Afghanistan itself! Chagrined and perplexed at this decisive evolution of events, Barakzai requested aide from Shah Mohammad and a new game of political back manoeuvring commenced. Plotting assassinations of prominent Sikh figures Mohammad was hampered at each turn by Ranjit Singh’s superior espionage services. Penultimately the angered Shah formed a new plan. With the Sikh forces, under Hari Singh, juxtaposed at Attock against the Afghans; Mohammad invited Barakzai’s brother in Kashmir to march upon Lahore. In a letter, intercepted by Sikh forces, Mohammad chalked out his strategy, ‘as we worship the same God, it is our duty to jointly extirpate the tribe of Infidels who are so many thorns in the garden of Punjab. As soon as the flames of war are kindled and troops put under the aegis of Vazeer Fateh Khan who will motion them towards that quarter, God-willing, we shall soon put them in confusion and order then divide the Punjab between us!’ (10) But ironically for the Shah, Barakzai had hinged his hopes upon another plot fathered by Shah Shuja. Ultimately this too was foiled by Sikh espionage agents, and Mohammad was forced to engage in the battle of Attock. Under the command of Diwan Mokham Chand the Sikhs proved valorous, despite rebellion by Islamic cognitives in their own ranks. June 1813 A.D. saw the retreat of a heavily demoralised Afghani force, whilst Sikh war cries resounded joyously all over Attock. Realising that this was the opportunity he had been waiting for, Ranjit Singh dispatched Hari Singh to guard Attock and also expand Sikh territory into Afghanistan itself! Realizing that most of the Afghani economy and sociality thrived upon burglary, violence and fundamentalism Hari Singh set about pacifying the Attock region. In June 1815 A.D. Hari Singh defeated a mutinous chieftain, Sherbaaz Khan, incorporated his domains into the Sikh empire and forced him into exile. The subsequent year Hari Singh, Fateh Singh Alhuwalia, Misr Deewan Chand, Illahi Baksh, Nihal Singh Attariwali and seven companies attacked and captured Mankera south of the Indus salt range.

In 1810 A.D. Hari Singh lead a strong force of Sikhs against Multan. The latter was a strategic location situated on the Kabul-Bengal trading route and originally the home of pagan sun worshippers. Barbarically persecuted by Muslims, they were ultimately relieved of their constraints by Hari Singh. The military nucleus of Multan however proved resilient against the Sikh invaders. Ultimately in 1818 A.D. after an eight year long battle it surrendered to the heavy guns of the Sikhs. Subsequently Hari Singh also incorporated Muzzafargarh and Sikandrabad into Sikh domains in the following year with the aide of Akali-Nihung Sadhu Singh Ji. (10) This conquest of Multan finally ended the decades long Afghani presence in the Bari Doab. Sitarama elucidates upon the victory as being so momentous that, ‘the people of Hindustan were simply rendered speechless with awe.’ (11) Yet whilst the Sikhs were giddy with victory, other more dark events were occurring in the Afghani polity. Shah Mohmmad’s son killed his father’s Vizier in 1818 A.D. The subsequent consequences catalysed in three courses. One, Mohammad was forced to flee from Kabul to Persia where he was stripped of his former prestige and became a vassal of the state. Two, Barakzai’s brothers bested all other competition and established themselves as the power holders in Kabul, and three, the Sikhs finally crossed into Peshawer. The latter region was in the possession of Barakzai’s stepbrothers who upon hearing news of the Sikh forces’ arrival fled towards the hill. Subsequently they attacked via stealth but were crushed by Hari Singh who routed their entire forces in battle. By 1822 A.D. both brothers were paying tribute to Ranjit Singh to avail themselves of the mighty Nalwa’s aggressive presence. By 1819 A.D. Hari Singh finally succeeded in subduing the Afghanis and consolidating the Sikh power across the Indus. In recognition of this Ranjit Singh made him chieftain of the central Afghan domains and also deputed him towards other North Indian regions as viceroy.

After introducing swift reforms in the Kashmir sociality and religiosity, whilst simultaneously forcing Ladakah into submission Hari Singh was finally called back to Afghanistan in 1837 A.D. The Barakzai Mohammad Khan had gathered a herculean force of 29,000 (12) warriors to hamper the Sikh invasion of Jalalabad. Forced to see the abduction of Punjab, Multan, Kashmir, Derajat, Hazara and Peshawar the second important socio-political region in Afghanistan; Khan hoped to turn the tides against the Sikhs. In 1836 A.D. Hari Singh captured the strategic village of Jamrud, blockading the mouth of the Khyber Pass. Subsequently he also succeeded in defeating Fatteh Khan, a pro-Barakzai chieftain who expressed extreme mutiny against the Sikhs. The subsequent year saw a mass portion of the Jamrud garrison being deployed to Lahore for the wedding of Ranjit Singh’s grandson. Receiving intelligence orbiting the wedding, Mohammad Khan, his sons and 29,000 warriors rushed to dislodge Hari Singh from Jamrud. The initial attack was fought off by the Nalwa and his 800 warriors whilst a message was dispatched to Ranjit Singh requesting reinforcements. Whilst the Sikhs were still collecting the spoils of the battlefield, a much stronger force of Afghanis returned which succeeded in inflicting grave casualties upon the defenders. Embroiled in the heat of the battle, Hari Singh was wounded in the head and carried to the garrison headquarters by his orderlies. Ordering his captains to battle to the very end, and veil news of his demise, the Lion-Shredder breathed his last just before a 10,000 strong Sikh force arrived from Lahore and routed the Afghanis. (13) A warrior to the very end his demise was greatly mourned by friend and spectator alike. An individual of heroic proportions, Hari Singh succeeded in stamping out the Islamic radicalism seeping into Afghani society and paid the Afghanis their just dues in the same coin which they employed to persecute the infidel.

“Some people might think that Napoleon was a great General. Some might name Marshall Hendenburgh, Lord Kitchener, General Karobzey or Duke of Wellington etc. And some going further might say Halaku Khan, Changez Khan, Richard or Allaudin etc. But let me tell you that in the North of India a General of the name of Hari Singh Nalwa of the Sikhs prevailed. Had he lived longer and had the sources and artillery of the British, he would have conquered most of Asia and Europe….” (14)

Sources:

(1) Mohan Lal Kashmiri, Travels in the Panjab, Afghanistan and Turkistan. 1846 A.D.
(2) Baron Charles Hugh, Travels in Cashmere and the Punjab, Containing a particular account of the Sikhs. 1815 A.D. John Petterman, London.
(3) ibid.
(4) Accessed from http://www.harisinghnalwa.com/early_life.html
(5) Vanit Nalwa, Hari Singh Nalwa Champion of the KhalsaJi. Manohar Publishers and Distributors. 2009. pg. 26.
(6) ibid pg. 25.
(7) ibid pg. 28.
(8) ibid pg. 28.
(9) ibid pg. 30.
(10) ibid pg. 35.
(11) ibid pg. 41.
(12) Accessed from http://en.wikipedia.org/wiki/Battle_of_Jamrud
(13) Patwant Singh. The Sikhs. Doubleday religious publishing group. 2001.
(14) Tid-bits, 1881 A.D.

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Ludhiana lives to its reputation of being the most polluted city in the state. Industry of Ludhiana remains the most apparent polluting factor. Ludhiana city has about 250 large and medium scale units and 41,116 small scale units. Electroplating, heat treatment, cycle manufacturing, hosiery, machine parts, vegetable oils, dyeing process and chemical industries are the major categories. Nearly 22,000 industrial units of different categories are a major source of pollution. These units spread all over the city are basically concentrated in Industrial Area A, Industrial Area B, Focal Point, along both sides of GT Road towards Ambala and Jalandhar, Gaushalla Road, Chandigarh Road and Rahon Road. Some of the most important categories of industries in Ludhiana are hosiery and textile. This industry uses huge quantity of chemicals and various types of dyes. Other important category is electroplating and heat treatment which uses chrome, nickel and cyanide, which are highly toxic and harmful for public health. The rising population, increasing traffic volume, haphazard growth of cities, development of slum areas, rural to urban migration, perpetual shortage of funds, discharge of untreated solid wastes into the rivers and nullahs etc., are accentuating the pollution problem in Ludhiana.

The major natural features of Ludhiana are the river Sutlej and its tributary, locally popular as Buddha Nullah. The most polluted water body of the city, Buddha Nullah flows silently, carrying pollutants throughout day and night. Buddha Nala, a narrow unlined canal, is the city’s sole surface water resource. It is a seasonal tributary of the river Satluj originating at Bahlolpur, passing through Machhiwara and Ludhiana, it joins Satluj at Walipur Kalan in Ludhiana district. When we were young, we used to wash our hands and feet before going to Gurdwara Sahib at Machhiwara. It was used for bathing, washing and sometimes even for drinking. Buddha Nullah used to be a good source of fisheries several years ago and 56 fish species had been recorded in it in 1944. As Ludhiana developed and the industry started coming up, its condition deteriorated with pollution from the industry and the city. Later, only 18 species were found in it during 1970. In 1984, only 4 air – breathing species of fish could be recorded. Now the nullah is without any fish due to the high level toxicity in the water. According the State Department of Fisheries, the pollution of the Buddha Nullah has led to the drastic reduction in the fish yield in river Sutlej as well.[5] The water of the stream is polluted after it enters Ludhiana City.[4] It is now an open sewer rather than a stream. Once an asset to the city, the Nullah is now a source of public nuisance and poses a serious health hazard. While passing through Ludhiana city, it carries the sewage and industrial sludge of the city and is the important drainage system that disposes 25 km away in river Sutlej in a very unhygienic way. The large volume of domestic and industrial waste water has converted the Nullah to a virtually sewage drain. The seasonal functioning of some industries varies the amount and nature of pollution load in Buddha Nullah round the year. Flowing parallel to the Sutlej, the 31-km-long Buddah Nallah, of which about 14 km falls in Ludhiana, has, for decades, been polluted by industrial effluents, sewage water, solid waste from dairies, leather and electroplating industries and dumping of garbage.

Table 1.2: Concentration of pollutants in Ludhiana at STP outlets

Ludhiana has no sewage treatment plant. Untreated domestic and industrial sewerage of the city is emptied into Buddha Nullah. The nullah, in turn, empties into the mighty Sutlej flowing nearby. Hundreds of tonnes of raw sewage from Ludhiana flows into the Sutlej every day and is distributed all over the state through irrigation canals. This polluted water is in turn used for growing food crops, vegetables and fruits and is a known carrier of diseases. A joint study by PGIMER and Punjab Pollution Control Board in 2008, revealed that in villages along the Nullah, calcium, magnesium, fluoride, mercury, beta-endosulphan and heptachlor were more than the permissible limit (MPL) in ground and tap waters. Plus the water had high concentration of COD and BOD (chemical and biochemical oxygen demand), ammonia, phosphate, chloride, chromium, arsenic and chlorpyrifos. The ground water also contains nickel and selenium, while the tap water has high concentration of lead, nickel and cadmium. According to PPCB, the Nullah water requires a sewage treatment capacity of at least 150 million imperial gallons (680,000 m3) per day for treatment while the present sewage treatment plants at Jamlapur, Nalloke and Bhattian have a combined capacity of 311 MLD.

In 2010, water samples taken from the Nullah, showed heavy metal content as quite high and the presence of uranium 1½ times the reference range. For example, chromium was 50 times the reference range, aluminum and iron 20 and 60 times higher, while concentration of silver, manganese, nickel and lead was equally high.

The pollution has led to increase in temperature, pH, hardness, B. O. D. and total solids in this Nullah. Now only septic conditions prevail in it (Kaur, 1997). Since the Nullah ultimately joins river Satluj, a major source of drinking water and fisheries in Punjab, at about 25 km from Ludhiana city, the river Satluj too is now getting polluted. It would, therefore, be useful from economic and public health points of view to assess the effect of this pollution on the immune system of fish which makes it vulnerable to diseases.

The Buddha Nullah remains the most polluted tributary in Punjab and has defied any solution so far. ll this despite of the central Government’s effort to launch a “bioremediation technology” project to curb pollution caused by sewerage and industrial effluents in the Buddah Nallah. The project was estimated to cost Rs. 16 crore in the initial phase and it was to be borne by The National River Conservation Directorate of the Union government. It was expected to take one year for completion three years before but nothing useful has occurred till date.

Dyeing units and electroplating units are said to be major polluting industries. The Punjab Pollution Control Board (PPCB) is entrusted by Punjab Government to stop pollution in Punjab. PPCB tried to take action against 26 dyeing units in Ludhiana for polluting Buddha Nullah stream with pollutants There were specific inputs with the PPCB that dyeing industry was discharging pollutants in the Buddha Nullah that enters river Satluj. The effluent treatment plants at these units were found shut during a visit by the board recently against which the industry had protested. Board had also conducted surprise raids at electroplating units and initiated action for sealing and disconnection of 51 major violators, which were discharging untreated effluents into sewer. However, the situation has not changed much despite the halfhearted efforts of Punjab pollution Control Board as is evident from the visits of this researcher with his team from Tajpur to Walipur Kalan. The water from Buddha Nullah into Satluj at Walipur Kalan is quite black and it being a tiny portion converts the huge quantity of brownish Satluj water into black as well. The Satluj water of the river is collected in Harike Lake and this water is used for irrigation and water supply purposes in the southern part of Punjab and neighbouring state of Rajasthan. The State of Rajasthan has complained regarding the deteriorating quality of the water being received from Harike Lake. Effect on crops and health of the people in southern part of Punjab too is very damaging.

In view of the above, it is imperative that urgent steps are taken to depollute Buddha Nullah at the earliest for which the initiative taken by S Harwinder Singh Phoolka is appreciable. The project plan for this is outlined below:

Need:
Buddha Nullah is heavily polluted, having polluted not only the surface waters of Ludhiana city but also affecting the crops in Southern Punjab as well as Rajasthan when it merges into the Satluj river. Not only the flora and fauna is heavily affected but also the health and hygiene of millions of people. The beauty of the city is also lowered. It is important that the pollution of the Buddha Nullah is controlled without further delay before it causes an epidemic. The pollution agencies of the State, the state administration and the Central Government agencies have not been able to control this pollution. There is a need of mass effort to control it.

Purpose:
A team has been constituted by NGO “Purify Buddha Nallah” to evaluate the existing efforts, coordinate the various agencies and make the general public aware of the dangers of pollution by the Buddha Nullah and start a mass campaign for bringing it to its original glory where flora and fauna can survive and the water becomes usable for public consumption.

Vision: To make Buddha Nulla pollution free forever.

Mission: To depollute Buddha Nulla and plan for permanent solution.

Objectives:

1. Create an Organisational set up to carry out the mission
2. Information collection, collation and dissemination
3. Start public awareness campaign
4. Coordinate with agencies and social service organizations involved in pollution control
5. Pressuring Central and state Governments into action
6. Assist the implementing agencies in performing their tasks of pollution control
7. Perform service (kar sewa) to do manual cleaning when needed.

1. Organisation

2. Information collection, collation and dissemination

• Start point of pollution
• All types of pollution till it joins Satluj
• Sources of pollution
• Types of industries causing pollution
• Points of sewerage system and domestic waste causing pollution.
• Agencies disposing waste
• Locating/identifying alternatives instead of the Buddha Nullah as a place for waste disposal and defecation.
• NGOs and Government organizations involved in pollution control
• Effect of various agencies in pollution control
• How much effort is needed to control pollution in Buddha Nullah and to get it to original shape.
• Identifying agencies, organizations and individuals likely to assist
• Own manpower
• Fund position

3. Start Public Awareness campaign: Through contact, word-of-mouth, advertisements, seminars, conferences, banners, meetings etc., starting a public awareness campaign about the bad effects of pollution in Buddha Nullah and measures to be taken within Ludhiana and areas adjoining Buddha Nulla.

4. Coordination with agencies and social service organization involved in pollution control

• Government agencies including PPCB, Ministry of Environment, The National River Conservation Directorate of the Union government, District Administration etc.
• NGOs, social and religious organizations
• Youth Clubs
• General Public

5. Pressurizing Governments:

• Pressing central government to implement the “bioremediation technology” project estimated to cost Rs. 16 crore in the initial phase to be borne by The National River Conservation Directorate of the Union government.
• Pressing State Government to enforce Punjab Pollution Control Board, Ludhiana to stop polluting industries from discharging effluents into Buddha Nullah and set up common effluent treatment plant at the earliest.
• Pressing Municipal Corporation Ludhiana not to allow any garbage into or close to Buddha Nullah, channelize the sewerage system away from Buddha Nullah and set up a treatment plant for making it reusable.
• Press Forest Department to create a green belt along with the banks of Buddha Nullah.
• Press Fisheries department to study the effort required to make the Buddha Nullah fit for fishery and other natural fauna.

6. Assist the implementing agencies in performing their tasks of pollution control: assist Punjab Pollution Control Board, Municipal Corporation, Administration, Forest Department, Fisheries Department, Industries Department and Central government agencies in their effort to cleanse Buddha Nullah.

7. Perform service (kar sewa) to do manual cleaning when needed. Through public awareness start a mass campaign of manual cleaning of the entire Buddha Nullah as a one-time measure.

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

Under the guidance of Dr P S Pasricha, a scholarship scheme, backed by Surinder Singh Kandhari of Dubai & Satinder Singh of UK has been initiated for Sikh students from lower income group. In the first phase, 10 engineering seats have been reserved for the deserving students at Guru Nanak Dev Engineering College, Bidar with fully paid scholarship.

Desirous Students who have passed 12th with 60% marks & above may send their request on educate.sikhs@gmail.com.

Application must contain information regarding academic record, family background with income & other relevant details.

For more information, call Mr. Jasbir Singh Dham at 09820136471.

Join the mission and spread the message, let your Friends and Family know!

Various names used in Shri Guru Granth Sahib Ji pertaining to GOD and number of time they are used:-

1. Hari = 8324
2. Ram = 2533
3. Prabhu = 1371
4. Gopal = 431
5. Gobind = 475
6. Parbrahm = 324
7. Thakur = 283
8. Karta = 228
9. Daata = 151
10. Parmeshar = 139
11. Murari = 97
12. Narayan = 85
13. Antaryami = 31
14. Jagdeesh = 60
15. Satnaam = 59
16. Mohan = 54
17. Allah = 46
18. Bhagwan = 30
19. Narhari = 29
20. Mukand = 28
21. Madhav = 27
22. Paramananda = 22
23. Krishna = 21
24. Saaringpani = 20
25. Vitthal = 16
26. Waheguru = 15
27. Banwari = 15
28. Narsingh = 15
29. Daamoder = 9
30. Madhusudan = 7
31. Raghusudan = 6
32. Bavan = 3
33. Saarangdhar = 3
34. Achyut = 3
35. Raghurai = 2
36. Gopinath = 2
37. Govardhan = 2

Other than names mentioned above we have names used for the god which may include Gosain, Kamala Kant, Laxmidhar, Chakadhar, Chaturbhuj, Machchh, Kuram, Varah, Gorakh, Rudra, Khuda, Khaliq, Qadir , Kareem, Sarvpratipalak, Raheem, Alakh, Apar, Beshumar, Bhagwant, Bhav_Bhanjan, Rishikesh, Vasudev, Liladhar, in Guru Granth Sahib Ji, we have worship of Ek Oankar, eternal being lord or god. As per the philosophy of the Guru Granth Sahib ji names used by all religions and communities are synonyms for one God only.

Therefore, otherwise all name of lord are accepted to be remembering god. Just for the sake there is no difference between Akal Purakh, Hari, Ishwar, Allah, this point of view comes to us from Shri Guru Granth Sahib Ji.

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