#takht bhai history | Explore Tumblr posts and blogs

tarkhan · 4 years ago

Text

#Tarkhan (#ਤਰਖਾਣ)

Tarkhan is a north Indian tribe which has been historically present in a Punjab and its nearby areas. Tarkhans are an ethnic minority and most of Tarkhans are followers of Sikhism and small number is a follower of Hinduism. Very small of number of ethnic Tarkhans are found in Pakistan, these Tarkhans are followers of Islam. Tarkhans are subdivided into various clans (ਗੋਤ).

Tarkhan #Occupations:

Tarkhan occupations are carpentry, blacksmithing, masonry and farming. The Lohars (blacksmiths) of Punjab are Tarkhans who work with metals and term Tarkhan-Lohar is also used. This diversity in Tarkhan occupations is very clear from Sikh history, where different Tarkhan-Sikhs had different occupations. For example: Baba Lalo Ghattaura, one of the first Sikhs of Guru Nanak was a carpenter, family of Baba BHAI Roop Chand has always been farmers, Baba Hardas Singh Bhamra made the famous nagni used to kill the drunken elephant, he was also scholar, and close associate of 10th Sikh Guru, and Mistry Des Raj Kalsi of Sur Singh played an important role in re-construction of Akal Takht after it was destroyed by Ahmed Shah Abdali. In modern day Punjab, every house, every building is made by Tarkhans, all machinery such as combines, ploughs and harvesters are made by Tarkhans including manufacturing of tractors, also welding and repairing despite being a small minority. Tarkhans are the only people in Indian sub-continent to be masters of more than occupations.

#Ancient #History of Tarkhans:

Kasgarli Mahmut was 11th century scholar from Kashgar. He explained the word Tarkhan in the following way: "It is a name given before the Islamic religion. It means prince (Bey, Umar) in Arghu language." It is clear the word Tarkhan was not pure Turkish and that it was adopted into Turkish from the old language of Sogdiana. This was proved in the Turkish dictionary Divan u Lugat it-Turk written by Kasgarli Mahmut. Sogd was a name of a nation who settled in Balasagun. These were of the Sogd race. Sogd lay between Bukhara and Samarqand. Sogdia (/ˈsɒɡdiə/) or Sogdiana was an ancient Iranian civilization.

Historian H. Beveridge in his paper titled Tarkhan and Tarquinius points out that antiquity of Tarkhan is evidenced by the fact it's etymology is lost. He also states that Tarkhan was both a personal title and the name of a tribe. Bipin Shah in his paper titled Patali of Alexander, Sack of Nagar Thatta and Arghoon rule of Sindh talks about pre-historic central asian tribe named Tarkhan. Beveridge, Isaac Taylor, C. R. Condor and J. G. R. Farlong in their writings all agree that Tarkhan, Tarkan and Tarquin are same. Lucius Tarquinius Priscus, or Tarquin the Elder, was the legendary fifth king of Rome from 616 to 579 BC. Tarkhan was used among the Hittites (1700BCE- 1200BCE) to refer the tribal Chiefs. Also, the the Kassites (1531BCE-1155 BCE) had god called Tartakhan.

Khodadad Rezakhani of Freie Universität (Berlin) in the paper titled Continuity and Change in Late Antique Irān: An Economic View of the Sasanians writes (year is 560 AD): "These are the famous Nezak Tarkhans who claimed descent from the Alkhon king Khingila (Grenet 2002: 218). We know that these Tarkhans controlled the passes across the Hindukush both to Bamiyan and also to Kabul, via the Panjshir Valley (Baker and Allchin 1991). Based on the pattern of the earlier Hephthalites, they established and controlled formidable castles on both sides of the Surkhab River in southern Tokharistan, controlling the trade and military route from Bactria to Bamiyan (Grenet 2002: 218-20)."

In Eras of Humanity by Genealogy, Brian Starr writes about Kama Tarkhan of Huns. Hiuen Tsang, a Chinese traveller of 7th century AD also mentions various Tarkhans in Indian subcontinent such as Tarkhan of Samarkand, a meeting between king and 200 Tarkhans. Across the Hindukush of the First Millennium a collection of the papers by S. Kuwayama makes the mention of Chebishi Tarkhan who along with Tafu Tegin was sent to court of Tang Dynasty by King of Gandhara in 753 AD. Tarkhan Dynasty ruled over Gilgit in 7th and 8th century and was founded by a prince from Badakhshan. Further, founders of Maglot dynasty of Nagar and Ayash dynasty of Hunza were both Tarkhan princes. Tradition traces the origin of these Tarkhans to an imaginary Kayāni prince of Persia, by name Azur Jamshid, who is said to have fled here after the Arab conquest of Persia.

The town named Tarkhan in Egypt has been a site of various archeological diggings, some which were as old as 4000 BCE and oldest woven piece of cloth called Tarkhan Dress. In the town of Chal Tarkhan (Iran) many artifacts were found belonging to Sassanian Period (224 to 651 AD). Tarkhankut is name of peninsula in Ukraine and there are various places named Tarkhan in Russia. Tarkhans have been present in Indian subcontinent atleast since 6th century AD.

The ancient history of Tarkhans is also evidenced from the origin of various Tarkhan clans, such as Ubbi was a Germanic tribe and Bahra a Arabic tribe. There are places named after various Tarkhan clans in Iran (Panesar E-Takshan, Hunejan etc) and Tarkhan clans such as Siyan and Salh are also found among Kurds. Padam and Rattan being of native Indian origin. Menander 1 a Indo-Greek king was born in place named Kalasi (Alexandria of the Caucasusn) around 165 BCE. More than 90% Tarkhans have Tarkhan exclusive clans, only a very little overlap with others.

Some Tarkhan #Personalities:

• Jugde Dalip Singh Saund: First Asian to become Judge in US and get elected in US Congress. His son Dalip Saund Jr. served in US Army as a Lieutenant during Korean war.

• Satnam Singh Bamrah: First N.B.A player from India.

• Bardish Chaggar: First female Leader of the Government in the House of Commons in the history of Canada.

• Baba Sukha Singh Kalsi: There are 7 episodes dedicated to his bravery in Panth Prakash.

• Sir Mota Singh Matharu, QC: First Asian to become judge in United Kingdom.

• Lt-Colonel Kamal Kalsi (US Army).

𝗧𝗮𝗿𝗸𝗵𝗮𝗻 #𝗣𝗼𝗽𝘂𝗹𝗮𝘁𝗶𝗼𝗻:

According to 1881 census of British India there were 263,479 Tarkhan Sikhs. In the book The Crucial Decade by S.C. Sharma writes that Tarkhans too are found in all the three religious groups in this province, on 1921 their numerical strength in the (United) Punjab was 684,000. The small population of Tarkhans is also evidenced from the fact most of villages in Punjab used to have only three to four houses of Tarkhan families.

List of Tarkhan #Villages (Incomplete):

• Bhai Rupa (ਭਾਈ ਰੂਪਾ), Thathi (ਠੱਠੀ), Siriyewala (ਸਿਰੀਏਵਾਲਾ), Nehianwala (ਨੇਹੀਆਵਾਲਾ), Dialpura Bhaika (ਦਿਆਲਪੁਰਾ ਭਾਈ ਕਾ), Towala (ਟੋਵਾਲਾ), Samadh Bhai Ki (ਸਮਾਧ ਭਾਈ ਕੀ), Ravleri (ਰਾਵਲੇਰੀ), Lakhnor (ਲਖਨੌਰ)

• Sikhwala (ਸਿੱਖਵਾਲਾ) Kotha Rajasthan (ਕੋਠਾ ਰਾਜਸਥਾਨ), Kabool Shah Khubban (ਕਬੂਲ ਸ਼ਾਹ ਖੁੱਬਣ)

• Muktsar (ਮੁਕਤਸਰ): Tarkhan Wala (ਤਰਖਾਣ ਵਾਲਾ), Akalgarh (ਅਕਾਲਗੜ੍ਹ)

• Tarkhan Majra (ਤਰਖਾਣ ਮਾਜਰਾ) (Amloh ਅਮਲੋਹ)

• Garhi Tarkhana (Macchiwara) ਗੱੜੀ ਤਰਖਾਣਾਂ (ਮਾਛੀਵਾੜਾ)

• Channian (ਚਾਨੀਆਂ) (Nakodar ਨਕੋਦਰ)

• Jallandhar (ਜਲੰਧਰ): Tarkhan Majra (ਤਰਖਾਣ ਮਾਜਰਾ), Mothanwala (ਮੋਠਾਂਵਾਲਾ)

• Hoshiarpur (ਹੁਸ਼ਿਆਰਪੁਰ ਜ਼ਿਲ੍ਹਾ):Bhattian (ਭੱਟੀਆਂ), Chatowal (ਚੱਤੋਵਲ), Halerh Ghogra (ਹਾਲੇੜ ਘੋਗ ਰਾ), Choka (ਚੋਕਾ)

• Gurdaspur (ਗੁਰਦਾਸਪੁਰ ਜ਼ਿਲ੍ਹਾ): Rangilpur (ਰੰਗੀਲਪੁਰ), Dhadiyala (ਢਡਿਆਲਾ), Sada Rang (ਸਦਾ ਰੰਗ)

• Kapurthala (ਕਪੂਰਥਲਾ): Ahmedpur (ਅਹਿਮਦਪੁਰ), Tarkhanawali (ਤਰਖਾਣਾਵਾਲੀ)

• Phagwara (ਫਗਵਾੜਾ): Lohara (ਲੋਹਾਰਾ), Ramgarh (ਰਾਮਗੜ)

• Tarkhan Majra (ਤਰਖਾਣ ਮਾਜਰਾ) (Samana ਸਮਾਣਾ)

• Tarkhan Majra (ਤਰਖਾਣ ਮਾਜਰਾ) (Sirhind ਸਰਹਿੰਦ)

• Bagrian (ਬਾਗੜੀਆਂ)

• Vakilanwala ਵਕੀਲਾਂਵਾਲਾ (Ferozpur ਫਿਰੋਜ਼ਪੁਰ)

Tarkhan #Traditons

Tarkhans engage in ancestor worship in the form of Jathere (ਜਠੇਰੇ) and Matti (ਮੱਟੀ), different Tarkhan clans have different jathere However, this practice is now dying. Members within a same clan (ਗੋਤ) are related by blood. For marriages, Tarkhan practice class endogamy but clan exogamy i.e. they marry with Tarkhans only, however outside their maternal (ਨਾਨਕੇ) and paternal (ਦਾਦਕੇ) clans.

#Ramgarhia:

Some Tarkhan Sikhs identify with Ramgarhia as Ramgarhia Misl (Ramgarhia Confedration) was the one of most powerful Sikh Misl out of 12 misls. The founder and leader of Ramgarhia Misl was Maharaja Jassa Singh Bhamra, who was a Tarkhan himself and most of soldiers in Misl were from Tarkhan tribe. Strength of Misl is evidenced from fact that Ramgarhia Misl along with other sikh generals won Delhi and it was Jassa Singh Ramgarhia who dragged the Mughal throne from Delhi to Akal Takht, where it lies even today in Ramgarhia Bungas. In the Tawarikh Darbar Sahib by Udham Singh, it is written that Maharaja Jassa Singh of Ramgarhia Misl and his son Sardar Jodh Singh together contributed Rs 5 Lakh for construction of Ramgarhia Bungas.

#References:

1. Tarkhan and Tarquinius by H. Beveridge of The Journal of the Royal Asiatic Society of Great Britain and Ireland.

2. Anatolian Iron Ages: The Proceedings of the Second Anatolian Iron Ages Colloquium held at İzmir, 4-8 May 1987

Edited by A. Çilingiroğlu and D. H. French, Page 115.

3. Era's of Humanity by Genealogy written by Brian Starr, Page 204

4. A Socio-Political Study of Gilgit Baltistan Province by Omar Farooq Zain.

5. THE WESTERN HIMALAYAN STATES by A. H. Dani.

6. A SHORT HISTORY OF AFGHANISTAN By Professor Abdul Hai Habibi, President, Historical Society of Afghanistan.

7. Across the Hindukush of the First Millennium: a collection of the papers by S. Kuwayama.

8. Continuity and Change in Late Antique Iran: An Economic View of the Sasanians by Khodadad Rezakhani of Freie Universität, Berlin.

9. FAITHS OF MAN: A CYCLOPÆDIA OF RELIGIONS BY MAJOR-GENERAL J. G. R. FORLONG, M.R.A.S., F.R.G.S., F.R.S.E., M.A.1, A.I.C.E., F.R.H.S.

10. THE HITTITES AND THEIR LANGUAGE BY C. R. CONDER, LT.-COL. R.E.

11. Patali of Alexander, Sack of Nagar Thatta and Arghoon rule of Sindh by Bipin Shah

12. PERSPECTIVES ON THE SIKH TRADITION, Edited by GURDEV SINCH, Foreword by KHUSHWANT SINGH

13. Tarkhan Nīzak or Tarkhan Tirek? An Enquiry concerning the Prince of Badhghīs Who in A. H. 91/A. D. 709-710 Opposed the 'Omayyad Conquest of Central Asia.

14. RAJ KHALSA PART - Iwritten by Giani Gian Singh.

2 notes · View notes

pakistanstory · 6 years ago

Text

Peshawar Gift

Never I had imagined I could make it to Peshawar. The possibility to visit this incredible city was totally unexpected for me and it was a marvellous gift.

And like with all unexpected gifts, I am even more grateful and happy to have received it.

Since the very first moment I reached Peshawar, I was literally embraced in a gentle hug of generosity, hospitality, readiness to help and warmth. These are in fact for me the main traits of all the Pakistanis I have been meeting so far. I believe a country, a place, is its people, the very people who struggle everyday, live, work, love and dream. And I have been meeting marvellous people.

[In old Peshawar - photocredits: Amir Khan @KPtourism]

I come from Milan, where I support “The Citizens Foundation” (TCF), which is the reason why I am in Pakistan, actually. Thanks to this amazing organisation, I was given the chance to get to know this country, little by little, to discover its true face with its many different nuances and complexities, and its special beauty. It’s not just about external beauty. Alongside the wonderful palaces, mosques and walled cities and landscapes I am visiting, I am struck more and more by the beauty which originates from the hearts of the local people. The beauty of giving for the pleasure of giving. And this is a rare pearl which makes this country so special for me. I was gifted with this rare pearl in Peshawar too, and here even more precious.

We (my travel mate and I) have had the opportunity to visit the city according to two different perspectives, and both so great. First with some local friends, who picked us up from the bus station and took us to a wonderful rooftop terrace to view the city at sun set. Then, with the great Khyber Pakhtunkhwa Tourism Corporation team who led us in a wonderful tour of the old city, its main markets, Meena Bazaar, the archaeological site of Gor Khatri, Sethi Street and Sethi House, and then they also arranged for us a visit to the Takht-i-Bhai Buddhist Complex site in Mardan on the following day.

To walk through Peshawar's old streets and its shops is like jumping back to the past, yet all of it is relevant and functional in the present day. Its vibrant economic activities with, among the others, handicrafts, food outlets, jewellery shops, shoe makers, convey a peculiar and unique vitality. Often, during our walk, I had to look up at the facades of the houses, and I could find out that a sort of hidden, silent beauty, revealed itself little by little.

[In old Peshawar - photocredits: Amir Khan @KPtourism]

Peshawar reveals itself through contemplation and vibrant liveliness, I believe. Contemplation for the ancient inner beauty, its history and precious past, while sitting down for a moment, taking the time for tasting delicious green tea in local qehwa khana (tea place) in Namak Mandi (Salt Market). Vibrant liveliness while observing the economic and business activities which take place at every corner, street, road.

I wish to thank Atif Khan and his marvellous team for this great, unexpected gift and also all the people from Peshawar and Khyber Pakhtunkhwa whom we met during this journey.

I hope I will be able to give back such great a gift too, one day.

Peshawar is a city like no other city I have seen in Pakistan. It is said to be the oldest living city in South Asia and you can feel its historical character as you walk around the bazaar and discover hidden gems like ancient and beautiful Sethi House.

[details of inner courtyard of Sethi House - photo by Laura Notaro]

It was a pleasure to hang out with the Pekhawriyaan, or Peshawarites. Human relations were definitely an important part of my trip. I understood what people mean when they talk about the famous heart-warming hospitality of this area.

Here are a few things that Peshawar gave me: masheer machli, the best pulao, qehwa tea, or green tea, the smell of spices at Peepal Mandi, the wonders of the Gor Khatri archaeological site, good laughs (especially at my attempts at learning some words in Pashto), and the feeling that there will always be someone to welcome me when I come back (and feed me also!).

[ tasting delicious green tea in local kawa khana (tea place) in Namak Mandi (Salt Market). Photocredits D.B.]

The visit to Takht-I- Bhai was also something special. It was like being in a painting: ancient Buddhist monastery ruins in the beautiful mountains near Mardan.

[Buddhist Monastery ruins of Takht-I-Bhai - photo by Laura Notaro]

Can't wait to see more of Peshawar and Khyber Pakhtunkhwa.

So long, dear new friends, so long.

Photocredits: Amir Khan @KPtourism; @LauraNotaro; D.B.

#KP #KPmemories #Pakistan #Peshawar #Milan2Peshawar #kptourism

7 notes · View notes

bhaimanvirsingh · 3 years ago

Text

Motivational effective pathway of Bhai Manvir Singh

Bhai Manvir Singh is a well-known celebrity. He powerfully accepted that hard work and spiritual trust would assist with arriving at progress. Manvir Singh was born in the United Kingdom, and he has an interest in the Sikh way of thinking and history. Today, not every person is experiencing or communicating spirituality similarly.

This is the tale of Bhai Manvir Singh of the United Kingdom, who needed to keep his Kesh unshorn hair and return to Sikhi. It was a Mona who trimmed his hair and became keshdhari (one who quit trimming his hair) and saved the Gurus Rehat for Sikh discipline. He also recorded and added his past experiences and battles to keep Kesh. Manvir Singh UK accepts his story isn't anything strange, yet he accepts it could be helpful in the future.

Bhai Manvir Singh-An inspiring individual for the youth

In this world, everybody needs to make a hard effort to progress. If you put in the hard effort today, you can undoubtedly become a celebrity like Manvir Singh Khalsa. He effectively drives his life with the assistance of more information and abilities. He gives several plans to the youths that can cause them to make an awesome and great pathway. His live shows and recorded videos will inspire individuals and relax their lives.

Bhai Manvir Singh Khalsa gives Mindfulness and Meditation to assist you with a healthier lifestyle. Your everyday progress will improve as you hear inspirational thoughts, and you will be more experienced to settle on the ideal choice. The in-depth viewpoint thinking will further develop your life. His thoughts will promote psychological wellness by developing memory, attention, feeling guidelines, and self-awareness. You can make the environment you need with these inspirational and spiritual thoughts. His contemplation will stimulate you for the whole day, and they will motivate you to be a great person.

Educational Training

Bhai Manvir Singh was a brilliant and talented student in his school days. He has shown his interest in all of the extracurricular exercises. He also enrolled his name emphatically in several fields, and also his inspirational thoughts will make the younger generations to follow. Bhai Manvir Singh is a Sikh instructor and chaplain at Khalsa foundation. He did his Bachelor of Arts in Philosophy and religious examinations at King's college London. He has also finished his master of philosophy, M.Phil and PGCE secondary school at the University of Birmingham.

As indicated by Bhai Manpreet Singh, General Secretary of the Sikh World Parliament, Bhai Manvir Singh’s book is a smart and exploration-based text and progressive manual for Sikh Rehat Maryada. It is intended to help Sikh generations to know and follow the vital standards of the Sikh lifestyle, referring to authentic proof and discoveries.

His experience and accomplishments

Bhai Manvir Singh is an incredibly moving Gurmukh who lives in the United Kingdom. Bhai Sahib, born in a Sikh family as a Mona person with little hair, changed over to Sikhi during his pre-adulthood. He currently does a lot of Sewa for the young, works as a Religious Studies educator, and inspires Sikhs who are imprisoned.

Bhai Manvir Singh Ji is a spiritual Gurbani craftsman situated in the United Kingdom. He appreciates Gurbani reading, Shabad Kirtan, Sikh philosophy, and history. Bhai Manvir Singh is a boosting Gurmukh for adolescents.

Bhai Manvir Singh Khalsa has been applauded for his work on the historical backdrop of the Sikh Panthic Rehat Maryada, otherwise called Akal Takht Rehat Maryada and Panthic Rehat Maryada. The Sikh World Parliament, as a team with the Khalsa Foundation and United Sikhs, among other Sikh associations, distributed this book on the Sikh Rehat Maryada, which has been converted into English. This is the introductory book composed by a Western-born Sikh that investigates and shows the authority report of the Sikh set of principles in English, first published in 1936.

Creator of Sikh Rehat Maryada

For over 80 years, the Sri Akal Takht Sahib and Panthik foundations have perceived and involved the Sikh Rehat Maryada archive as an authority reference point and quotation. The Sikh Rehat Maryada: History, Guiding Principles, and a Contextual Translation & quot - a 388-page hardcover book gives an advanced and new context oriented translation of the first Sikh Rehat Maryada record. It also incorporates later versions over a long time.

The most powerful record written in the mid 20th century is the Sikh Rehat Maryada. Manvir Singh composed the Sikh Rehat Maryada after over a time of exploration. This book is required reading for all Sikhs and non-Sikhs who need to find out about the historical code of the Sikh set of principles Sikh Rehat Maryada, including how it was made and why Sikh researchers made it.

Bottom line:

Anybody can get notoriety when you put more exertion and hard work. Bhai Manvir Singh is a famous spiritual Gurbani craftsman, and his example of overcoming the story has propelled numerous adolescents. You can also take its statements and inspirational story into a great personality.

#bhai manvir singh #manvir singh #bhai manvir singh khalsa #manvir singh uk #manvir singh khalsa #manvir singh leamington

0 notes

ethreesixty · 5 years ago

Text

Interesting facts about Pakistan

Our beloved country The Islamic republic of Pakistan, almost 72 years ago it was a part of India. All of us know that Pakistan has separated on the basis of one ideology. We were completely different from Hindus, due to our religion, culture and ethical values. So 14th august 1947 is the day on which we get our freedom after so many sacrifices which will never be forgotten. Pakistan has very interesting and an important geostrategic position. It is the 6th most populous country in the world. Pakistan has 4 provinces, but don’t worry we will not speak about what you already know. We will discuss some interesting facts about this country. So let’s start it.

The land of pure:

Pakistan has world’s oldest and prosperous civilization. It has great history and the land of great poets, artists, saints and Sufis. The major archaeological sites in Pakistan are, Moenjo Daro, Mehr Garh, Harappa, Taxila, Takht Bhai, Kot Diji, and the Murghagull Garha Cave. Pakistan has the largest system of irrigation based in the world. Most areas of Pakistan lack electricity, that’s why people use canals to heeder their lands.

Do you think desert can fertile?

A barren area of landscape where living conditions are difficult for plants and animals. You may be amused that the Tharparkar Pakistan is the only fertile desert in the world. Tharparkar is the part of Thar Desert and legs in South Asia.

National Anthem Tune:

Pakistan national anthem is the number one ranked tune in the world due to its inspiring, motivational and beautiful poetry. At the same time Pakistan has also hold the record of most people singing the anthem, simultaneously.

Fourth Intelligent People in the World:

European Business Administration institute organized a poll, according to which from 125 countries across the globe, Pakistanis have been ranked the forth smartest people. The seventh largest collection of engineers and scientists Pakistan has. The late Arfa Karim and Babar Iqbal are the world’s youngest certified Microsoft experts. On globally recognized achievers are Ali Moeen Nawazish, Haroon Tariq and Moosa Firoz

Miraculous, Spectacular beauty:

In Kaghan valley at the height of 16,490 feet Aansu Lake shaped like tear drop. Trango Towers called the rooftop of the world, the world’s tallest vertical mountain. With four of the 10 highest peaks of the planet, Gilgit Baltistan make Pakistan the ‘the rooftop of the world’. Pakistan has the largest and most beautiful Railway mile in the world. View of a tunnel and a bridge over a river on the railway track from Rohri to Quetta, the longest railway in the world and the most pleasing railway ride in Asia. Read the full article

#beauty #Culture #Facts #Interesting #pakistan #Qualities

0 notes

beardcore-blog · 5 years ago

Text

Sasrikal Aroraji

I met him on Bandra Hill Road liked his look , his turban , his peaceful attitude and shot a few frames.

He belongs to the Sikh religion.

about Sikhism

Sikhism,[1] founded in fifteenth century Punjab on the teachings of Guru Nanak Dev and ten successive Sikh Gurus (the last one being the sacred text Guru Granth Sahib), is the fifth-largest organized religion in the world.[2] This system of religious philosophy and expression has been traditionally known as the Gurmat (literally the counsel of the gurus) or the Sikh Dharma. Sikhism originated from the word Sikh, which in turn comes from the Sanskrit root śiṣya meaning "disciple" or "learner", or śikṣa meaning "instruction".[3][4]

The principal belief of Sikhism is faith in waheguru—represented using the sacred symbol of ik ōaṅkār, the Universal God. Sikhism advocates the pursuit of salvation through disciplined, personal meditation on the name and message of God. A key distinctive feature of Sikhism is a non-anthropomorphic concept of God, to the extent that one can interpret God as the Universe itself. The followers of Sikhism are ordained to follow the teachings of the ten Sikh gurus, or enlightened leaders, as well as the holy scripture entitled the Gurū Granth Sāhib, which, along with the writings of six of the ten Sikh Gurus, includes selected works of many devotees from diverse socio-economic and religious backgrounds. The text was decreed by Guru Gobind Singh, the tenth guru, as the final guru of the Khalsa Panth. Sikhism’s traditions and teachings are distinctively associated with the history, society and culture of the Punjab. Adherents of Sikhism are known as Sikhs (students or disciples) and number over 23 million across the world. Most Sikhs live in Punjab in India and, until India’s partition, millions of Sikhs lived in what is now Pakistani Punjab.[5]

The origins of Sikhism lie in the teachings of Guru Nanak and his successors. The essence of Sikh teaching is summed up by Nanak in these words: "Realisation of Truth is higher than all else. Higher still is truthful living".[6] Sikhism believes in equality of all humans and rejects discrimination on the basis of caste, creed, and gender. Sikhism also does not attach any importance to asceticism as a means to attain salvation, but stresses on the need of leading life as a householder.

Sikhism is a monotheistic religion.[7][8] In Sikhism, God—termed Vāhigurū—is shapeless, timeless, and sightless: niraṅkār, akāl, and alakh. The beginning of the first composition of Sikh scripture is the figure "1"—signifying the universality of God. It states that God is omnipresent and infinite, and is signified by the term ēk ōaṅkār.[9] Sikhs believe that before creation, all that existed was God and Its hukam (will or order).[10] When God willed, the entire cosmos was created. From these beginnings, God nurtured "enticement and attachment" to māyā, or the human perception of reality.[11]

While a full understanding of God is beyond human beings,[9] Nanak described God as not wholly unknowable. God is omnipresent (sarav viāpak) in all creation and visible everywhere to the spiritually awakened. Nanak stressed that God must be seen from "the inward eye", or the "heart", of a human being: devotees must meditate to progress towards enlightenment. Guru Nanak Dev emphasized the revelation through meditation, as its rigorous application permits the existence of communication between God and human beings.[9] God has no gender in Sikhism, (though translations may incorrectly present a male God); indeed Sikhism teaches that God is "Nirankar" [Niran meaning "without" and kar meaning "form", hence "without form"]. In addition, Nanak wrote that there are many worlds on which God has created life.[12] [edit] Pursuing salvation and khalsa A Sikh man at the Harimandir Sahib

Nanak’s teachings are founded not on a final destination of heaven or hell, but on a spiritual union with God which results in salvation.[13] The chief obstacles to the attainment of salvation are social conflicts and an attachment to worldly pursuits, which commit men and women to an endless cycle of birth—a concept known as reincarnation.

Māyā—defined as illusion or "unreality"—is one of the core deviations from the pursuit of God and salvation: people are distracted from devotion by worldly attractions which give only illusive satisfaction. However, Nanak emphasised māyā as not a reference to the unreality of the world, but of its values. In Sikhism, the influences of ego, anger, greed, attachment, and lust—known as the Five Evils—are believed to be particularly pernicious. The fate of people vulnerable to the Five Evils is separation from God, and the situation may be remedied only after intensive and relentless devotion.[14]

Nanak described God’s revelation—the path to salvation—with terms such as nām (the divine Name) and śabad (the divine Word) to emphasise the totality of the revelation. Nanak designated the word guru (meaning teacher) as the voice of God and the source and guide for knowledge and salvation.[15] Salvation can be reached only through rigorous and disciplined devotion to God. Nanak distinctly emphasised the irrelevance of outward observations such as rites, pilgrimages, or asceticism. He stressed that devotion must take place through the heart, with the spirit and the soul.

A key practice to be pursued is nām: remembrance of the divine Name. The verbal repetition of the name of God or a sacred syllable is an established practice in religious traditions in India, but Nanak’s interpretation emphasized inward, personal observance. Nanak’s ideal is the total exposure of one’s being to the divine Name and a total conforming to Dharma or the "Divine Order". Nanak described the result of the disciplined application of nām simraṇ as a "growing towards and into God" through a gradual process of five stages. The last of these is sac khaṇḍ (The Realm of Truth)—the final union of the spirit with God.[15]

Nanak stressed now kirat karō: that a Sikh should balance work, worship, and charity, and should defend the rights of all creatures, and in particular, fellow human beings. They are encouraged to have a chaṛdī kalā, or optimistic, view of life. Sikh teachings also stress the concept of sharing—vaṇḍ chakkō—through the distribution of free food at Sikh gurdwaras (laṅgar), giving charitable donations, and working for the good of the community and others (sēvā). [edit] The ten gurus and religious authority Main article: Sikh Gurus A rare Tanjore-style painting from the late 19th century depicting the ten Sikh Gurus with Bhai Bala and Bhai Mardana.

The term guru comes from the Sanskrit gurū, meaning teacher, guide, or mentor. The traditions and philosophy of Sikhism were established by ten specific gurus from 1499 to 1708. Each guru added to and reinforced the message taught by the previous, resulting in the creation of the Sikh religion. Nanak was the first guru and appointed a disciple as successor. Gobind Singh was the final guru in human form. Before his death, Gobind Singh decreed that the Gurū Granth Sāhib would be the final and perpetual guru of the Sikhs.[16] The Sikhs believe that the spirit of Nanak was passed from one guru to the next, " just as the light of one lamp, which lights another and does not diminish ",[17] and is also mentioned in their holy book.

After Nanak’s passing, the most important phase in the development of Sikhism came with the third successor, Amar Das. Nanak’s teachings emphasised the pursuit of salvation; Amar Das began building a cohesive community of followers with initiatives such as sanctioning distinctive ceremonies for birth, marriage, and death. Amar Das also established the manji (comparable to a diocese) system of clerical supervision.[15] The interior of the Akal Takht

Amar Das’s successor and son-in-law Ram Das founded the city of Amritsar, which is home of the Harimandir Sahib and regarded widely as the holiest city for all Sikhs. When Ram Das’s youngest son Arjan succeeded him, the line of male gurus from the Sodhi Khatri family was established: all succeeding gurus were direct descendants of this line. Arjun Mathur was responsible for compiling the Sikh scriptures. Guru Arjan Sahib was captured by Mughal authorities who were suspicious and hostile to the religious order he was developing.[18] His persecution and death inspired his successors to promote a military and political organization of Sikh communities to defend themselves against the attacks of Mughal forces.

The Sikh gurus established a mechanism which allowed the Sikh religion to react as a community to changing circumstances. The sixth guru, Har Gobind, was responsible for the creation of the concept of Akal Takht (throne of the timeless one), which serves as the supreme decision-making centre of Sikhdom and sits opposite the Darbar Sahib. The Sarbat Ḵẖālsā (a representative portion of the Khalsa Panth) historically gathers at the Akal Takht on special festivals such as Vaisakhi or Diwali and when there is a need to discuss matters that affect the entire Sikh nation. A gurmatā (literally, guru’s intention) is an order passed by the Sarbat Ḵẖālsā in the presence of the Gurū Granth Sāhib. A gurmatā may only be passed on a subject that affects the fundamental principles of Sikh religion; it is binding upon all Sikhs.[19] The term hukamnāmā (literally, edict or royal order) is often used interchangeably with the term gurmatā. However, a hukamnāmā formally refers to a hymn from the Gurū Granth Sāhib which is given as an order to Sikhs. [edit] History Main article: History of Sikhism

Nanak (1469–1538), the founder of Sikhism, was born in the village of Rāi Bhōi dī Talwandī, now called Nankana Sahib (in present-day Pakistan).[20] His father, Mehta Kalu was a Patwari, an accountant of land revenue in the employment of Rai Bular Bhatti, the area landlord. Nanak’s mother was Tripta Devi and he had one older sister, Nanaki. His parents were Khatri Hindus of the Bedi clan. As a boy, Nanak was fascinated by religion, and his desire to explore the mysteries of life eventually led him to leave home and take missionary journeys.

In his early teens, Nanak caught the attention of the local landlord Rai Bular Bhatti, who was moved by his intellect and divine qualities. Rai Bular was witness to many incidents in which Nanak enchanted him and as a result Rai Bular and Nanak’s sister Bibi Nanki, became the first persons to recognise the divine qualities in Nanak. Both of them then encouraged and supported Nanak to study and travel. Sikh tradition states that at the age of thirty, Nanak went missing and was presumed to have drowned after going for one of his morning baths to a local stream called the Kali Bein. One day, he declared: "There is no Hindu, there is no Muslim" (in Punjabi, "nā kōi hindū nā kōi musalmān"). It was from this moment that Nanak would begin to spread the teachings of what was then the beginning of Sikhism.[21] Although the exact account of his itinerary is disputed, he is widely acknowledged to have made four major journeys, spanning thousands of kilometres, the first tour being east towards Bengal and Assam, the second south towards Tamil Nadu, the third north towards Kashmir, Ladakh, and Tibet, and the final tour west towards Baghdad and Mecca.[22]

Nanak was married to Sulakhni, the daughter of Moolchand Chona, a rice trader from the town of Bakala. They had two sons. The elder son, Sri Chand, was an ascetic, and he came to have a considerable following of his own, known as the Udasis. The younger son, Lakshmi Das, on the other hand, was totally immersed in worldly life. To Nanak, who believed in the ideal of rāj maiṁ jōg (detachment in civic life), both his sons were unfit to carry on the Guruship. [edit] Growth of the Sikh community

In 1538, Nanak chose his disciple Lahiṇā, a Khatri of the Trehan clan, as a successor to the guruship rather than either of his sons. Lahiṇā was named Angad Dev and became the second guru of the Sikhs.[23] Nanak conferred his choice at the town of Kartarpur on the banks of the river Ravi, where Nanak had finally settled down after his travels. Though Sri Chand was not an ambitious man, the Udasis believed that the Guruship should have gone to him, since he was a man of pious habits in addition to being Nanak’s son. They refused to accept Angad’s succession. On Nanak’s advice, Angad shifted from Kartarpur to Khadur, where his wife Khivi and children were living, until he was able to bridge the divide between his followers and the Udasis. Angad continued the work started by Nanak and is widely credited for standardising the Gurmukhī script as used in the sacred scripture of the Sikhs.

Amar Das, a Khatri of the Bhalla clan, became the third Sikh guru in 1552 at the age of 73. Goindval became an important centre for Sikhism during the guruship of Amar Das. He preached the principle of equality for women by prohibiting purdah and sati. Amar Das also encouraged the practice of langar and made all those who visited him attend laṅgar before they could speak to him.[24] In 1567, Emperor Akbar sat with the ordinary and poor people of Punjab to have laṅgar. Amar Das also trained 146 apostles of which 52 were women, to manage the rapid expansion of the religion.[25] Before he died in 1574 aged 95, he appointed his son-in-law Jēṭhā, a Khatri of the Sodhi clan, as the fourth Sikh guru.

Jēṭhā became Ram Das and vigorously undertook his duties as the new guru. He is responsible for the establishment of the city of Ramdaspur later to be named Amritsar. Before Ramdaspur, Amritsar was known as Guru Da Chakk. In 1581, Arjan Dev—youngest son of the fourth guru—became the fifth guru of the Sikhs. In addition to being responsible for building the Darbar/Harimandir Sahib (called the Golden Temple), he prepared the Sikh sacred text known as the Ādi Granth (literally the first book) and included the writings of the first five gurus. In 1606, for refusing to make changes to the Granth and for supporting an unsuccessful contender to the throne, he was tortured and killed by the Mughal Emperor, Jahangir.[26] [edit] Political advancement

Hargobind, became the sixth guru of the Sikhs. He carried two swords—one for spiritual and the other for temporal reasons (known as mīrī and pīrī in Sikhism).[27] Sikhs grew as an organized community and under the 10th Guru the Sikhs developed a trained fighting force to defend their independence. In 1644, Har Rai became guru followed by Harkrishan, the boy guru, in 1661. No hymns composed by these three gurus are included in the Sikh holy book.[28]

Tegh Bahadur became guru in 1665 and led the Sikhs until 1675. Teg Bahadur was executed by Aurangzeb for helping to protect Hindus, after a delegation of Kashmiri Pandits came to him for help when the Emperor condemned them to death for failing to convert to Islam.[29] He was succeeded by his son, Gobind Rai who was just nine years old at the time of his father’s death. Gobind Rai further militarised his followers, and was baptised by the Pañj Piārē when he formed the Khalsa on 13 April 1699. From here on in he was known as Gobind Singh.

From the time of Nanak, when it was a loose collection of followers who focused entirely on the attainment of salvation and God, the Sikh community had significantly transformed. Even though the core Sikh religious philosophy was never affected, the followers now began to develop a political identity. Conflict with Mughal authorities escalated during the lifetime of Teg Bahadur and Gobind Singh. The latter founded the Khalsa in 1699. The Khalsa is a disciplined community that combines its religious purpose and goals with political and military duties.[30] After Aurangzeb killed four of his sons, Gobind Singh sent Aurangzeb the Zafarnamah (Notification/Epistle of Victory).

Shortly before his death, Gobind Singh ordered that the Gurū Granth Sāhib (the Sikh Holy Scripture), would be the ultimate spiritual authority for the Sikhs and temporal authority would be vested in the Khalsa Panth—the Sikh Nation/Community.[16] The first scripture was compiled and edited by the fifth guru, Arjan Dev, in 1604.

A former ascetic was charged by Gobind Singh with the duty of punishing those who had persecuted the Sikhs. After the guru’s death, Baba Banda Singh Bahadur became the leader of the Sikh army and was responsible for several attacks on the Mughal empire. He was executed by the emperor Jahandar Shah after refusing the offer of a pardon if he converted to Islam.[31]

The Sikh community’s embrace of military and political organisation made it a considerable regional force in medieval India and it continued to evolve after the demise of the gurus. After the death of Baba Banda Singh Bahadur, a Sikh Confederacy of Sikh warrior bands known as misls formed. With the decline of the Mughal empire, a Sikh Empire arose in the Punjab under Maharaja Ranjit Singh, with its capital in Lahore and limits reaching the Khyber Pass and the borders of China. The order, traditions and discipline developed over centuries culminated at the time of Ranjit Singh to give rise to the common religious and social identity that the term "Sikhism" describes.[32]

After the death of Ranjit Singh, the Sikh Empire fell into disorder and was eventually annexed by the United Kingdom after the hard-fought Anglo-Sikh Wars. This brought the Punjab under the British Raj. Sikhs formed the Shiromani Gurdwara Prabandhak Committee and the Shiromani Akali Dal to preserve Sikhs’ religious and political organization a quarter of a century later. With the partition of India in 1947, thousands of Sikhs were killed in violence and millions were forced to leave their ancestral homes in West Punjab.[33] Sikhs faced initial opposition from the Government in forming a linguistic state that other states in India were afforded. The Akali Dal started a non-violence movement for Sikh and Punjabi rights. Jarnail Singh Bhindranwale emerged as a leader of the Bhindran-Mehta Jatha—which assumed the name of Damdami Taksal in 1977 to promote a peaceful solution of the problem. In June 1984, Indian Prime Minister Indira Gandhi ordered the Indian army to launch Operation Blue Star to remove Bhindranwale and his followers from the Darbar Sahib. Bhindranwale, and a large number of innocent pilgrims were killed during the army’s operations. In October, Indira Gandhi was assassinated by two of her Sikh bodyguards. The assassination was followed by the 1984 Anti-Sikh riots massacre[34] and Hindu-Sikh conflicts in Punjab, as a reaction to the assassination and Operation Blue Star. [edit] Scripture

There are two primary sources of scripture for the Sikhs: the Gurū Granth Sāhib and the Dasam Granth. The Gurū Granth Sāhib may be referred to as the Ādi Granth—literally, The First Volume—and the two terms are often used synonymously. Here, however, the Ādi Granth refers to the version of the scripture created by Arjan Dev in 1604. The Gurū Granth Sāhib refers to the final version of the scripture created by Gobind Singh. [edit] Adi Granth Main article: Ādi Granth

The Ādi Granth was compiled primarily by Bhai Gurdas under the supervision of Arjan Dev between the years 1603 and 1604.[35] It is written in the Gurmukhī script, which is a descendant of the Laṇḍā script used in the Punjab at that time.[36] The Gurmukhī script was standardised by Angad Dev, the second guru of the Sikhs, for use in the Sikh scriptures and is thought to have been influenced by the Śāradā and Devanāgarī scripts. An authoritative scripture was created to protect the integrity of hymns and teachings of the Sikh gurus and selected bhagats. At the time, Arjan Sahib tried to prevent undue influence from the followers of Prithi Chand, the guru’s older brother and rival.[37]

The original version of the Ādi Granth is known as the kartārpur bīṛ and is claimed to be held by the Sodhi family of Kartarpur.[citation needed] (In fact the original volume was burned by Ahmad Shah Durrani’s army in 1757 when they burned the whole town of Kartarpur.)[citation needed] [edit] Guru Granth Sahib Gurū Granth Sāhib folio with Mūl Mantra Main article: Gurū Granth Sāhib

The final version of the Gurū Granth Sāhib was compiled by Gobind Singh in 1678. It consists of the original Ādi Granth with the addition of Teg Bahadur’s hymns. It was decreed by Gobind Singh that the Granth was to be considered the eternal guru of all Sikhs; however, this tradition is not mentioned either in ‘Guru Granth Sahib’ or in ‘Dasam Granth’.

Punjabi: ਸੱਬ ਸਿੱਖਣ ਕੋ ਹੁਕਮ ਹੈ ਗੁਰੂ ਮਾਨਯੋ ਗ੍ਰੰਥ । Transliteration: Sabb sikkhaṇ kō hukam hai gurū mānyō granth. English: All Sikhs are commanded to take the Granth as Guru.

It contains compositions by the first five gurus, Teg Bahadur and just one śalōk (couplet) from Gobind Singh.[38] It also contains the traditions and teachings of sants (saints) such as Kabir, Namdev, Ravidas, and Sheikh Farid along with several others.[32]

The bulk of the scripture is classified into rāgs, with each rāg subdivided according to length and author. There are 31 main rāgs within the Gurū Granth Sāhib. In addition to the rāgs, there are clear references to the folk music of Punjab. The main language used in the scripture is known as Sant Bhāṣā, a language related to both Punjabi and Hindi and used extensively across medieval northern India by proponents of popular devotional religion.[30] The text further comprises over 5000 śabads, or hymns, which are poetically constructed and set to classical form of music rendition, can be set to predetermined musical tāl, or rhythmic beats. A group of Sikh musicians at the Golden Temple complex

The Granth begins with the Mūl Mantra, an iconic verse created by Nanak:

Punjabi: ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ISO 15919 transliteration: Ika ōaṅkāra sati nāmu karatā purakhu nirabha’u niravairu akāla mūrati ajūnī saibhaṅ gura prasādi. Simplified transliteration: Ik ōaṅkār sat nām kartā purkh nirbha’u nirvair akāl mūrat ajūnī saibhaṅ gur prasād. English: One Universal Creator God, The Name Is Truth, Creative Being Personified, No Fear, No Hatred, Image Of The Timeless One, Beyond Birth, Self Existent, By Guru’s Grace.

All text within the Granth is known as gurbānī. Gurbānī, according to Nanak, was revealed by God directly, and the authors wrote it down for the followers. The status accorded to the scripture is defined by the evolving interpretation of the concept of gurū. In the Sant tradition of Nanak, the guru was literally the word of God. The Sikh community soon transferred the role to a line of men who gave authoritative and practical expression to religious teachings and traditions, in addition to taking socio-political leadership of Sikh adherents. Gobind Singh declared an end of the line of human gurus, and now the Gurū Granth Sāhib serves as the eternal guru, with its interpretation vested with the community.[30] [edit] Dasam Granth Main article: Dasam Granth A frontispiece to the Dasam Granth

The Dasam Granth (formally dasvēṁ pātśāh kī granth or The Book of the Tenth Master) is an eighteenth-century collection of poems by Gobind Singh. It was compiled in the shape of a book (granth) by Bhai Mani Singh some 13 to 26 years after Guru Gobind Singh Ji left this world for his heavenly abode.

From 1895 to 1897, different scholars and theologians assembled at the Akal Takht, Amritsar, to study the 32 printed Dasam Granths and prepare the authoritative version. They met at the Akal Takhat at Amritsar, and held formal discussions in a series of meetings between 13 June 1895 and 16 February 1896. A preliminary report entitled Report Sodhak (revision) Committee Dasam Patshah de Granth Sahib Di was sent to Sikh scholars and institutions, inviting their opinion. A second document, Report Dasam Granth di Sudhai Di was brought out on 11 February 1898. Basing its conclusions on a study of the old handwritten copies of the Dasam Granth preserved at Sri Takht Sahib at Patna and in other Sikh gurudwaras, this report affirmed that the Holy Volume was compiled at Anandpur Sahib in 1698[3] . Further re-examinations and reviews took place in 1931, under the aegis of the Darbar Sahib Committee of the Shiromani Gurdwara Prabhandak Committee. They, too, vindicated the earlier conclusion (agreeing that it was indeed the work of the Guru) and its findings have since been published. [edit] Janamsakhis Main article: Janamsākhīs

The Janamsākhīs (literally birth stories), are writings which profess to be biographies of Nanak. Although not scripture in the strictest sense, they provide an interesting look at Nanak’s life and the early start of Sikhism. There are several—often contradictory and sometimes unreliable—Janamsākhīs and they are not held in the same regard as other sources of scriptural knowledge. [edit] Observances

Observant Sikhs adhere to long-standing practices and traditions to strengthen and express their faith. The daily recitation from memory of specific passages from the Gurū Granth Sāhib, especially the Japu (or Japjī, literally chant) hymns is recommended immediately after rising and bathing. Family customs include both reading passages from the scripture and attending the gurdwara (also gurduārā, meaning the doorway to God; sometimes transliterated as gurudwara). There are many gurdwaras prominently constructed and maintained across India, as well as in almost every nation where Sikhs reside. Gurdwaras are open to all, regardless of religion, background, caste, or race.

Worship in a gurdwara consists chiefly of singing of passages from the scripture. Sikhs will commonly enter the temple, touch the ground before the holy scripture with their foreheads, and make an offering. The recitation of the eighteenth century ardās is also customary for attending Sikhs. The ardās recalls past sufferings and glories of the community, invoking divine grace for all humanity.[39]

The most sacred shrine is the Harimandir Sahib in Amritsar, famously known as the Golden Temple. Groups of Sikhs regularly visit and congregate at the Harimandir Sahib. On specific occasions, groups of Sikhs are permitted to undertake a pilgrimage to Sikh shrines in the province of Punjab in Pakistan, especially at Nankana Sahib and other Gurdwaras. Other places of interest to Sikhism in Pakistan includes the samādhī (place of cremation) of Maharaja Ranjit Singh in Lahore. [edit] Sikh festivals

Festivals in Sikhism mostly centre around the lives of the Gurus and Sikh martyrs. The SGPC, the Sikh organisation in charge of upkeep of the gurdwaras, organises celebrations based on the new Nanakshahi calendar. This calendar is highly controversial among Sikhs and is not universally accepted. Several festivals (Hola Mohalla, Diwali, and Nanak’s birthday) continue to be celebrated using the Hindu calendar. Sikh festivals include the following:

* Gurpurabs are celebrations or commemorations based on the lives of the Sikh gurus. They tend to be either birthdays or celebrations of Sikh martyrdom. All ten Gurus have Gurpurabs on the Nanakshahi calendar, but it is Guru Nanak Dev and Guru Gobind Singh who have a gurpurab that is widely celebrated in Gurdwaras and Sikh homes. The martyrdoms are also known as a shaheedi Gurpurab, which mark the martyrdom anniversary of Guru Arjan Dev and Guru Tegh Bahadur. * Vaisakhi or Baisakhi normally occurs on 13 April and marks the beginning of the new spring year and the end of the harvest. Sikhs celebrate it because on Vaisakhi in 1699, the tenth guru, Gobind Singh, laid down the Foundation of the Khalsa an Independent Sikh Identity. * Bandi Chhor Divas or Diwali celebrates Hargobind’s release from the Gwalior Fort, with several innocent Hindu kings who were also imprisoned by Jahangir, on 26 October, 1619. * Hola Mohalla occurs the day after Holi and is when the Khalsa Panth gather at Anandpur and display their warrior skills, including fighting and riding.

[edit] Ceremonies and customs The anand kāraj (Sikh marriage) ceremony

Nanak taught that rituals, religious ceremonies, or idol worship is of little use and Sikhs are discouraged from fasting or going on pilgrimages.[40] However, during the period of the later gurus, and owing to increased institutionalisation of the religion, some ceremonies and rites did arise. Sikhism is not a proselytizing religion and most Sikhs do not make active attempts to gain converts. However, converts to Sikhism are welcomed, although there is no formal conversion ceremony. The morning and evening prayers take about two hours a day, starting in the very early morning hours. The first morning prayer is Guru Nanak’s Jap Ji. Jap, meaning "recitation", refers to the use of sound, as the best way of approaching the divine. Like combing hair, hearing and reciting the sacred word is used as a way to comb all negative thoughts out of the mind. The second morning prayer is Guru Gobind Singh’s universal Jaap Sahib. The Guru addresses God as having no form, no country, and no religion but as the seed of seeds, sun of suns, and the song of songs. The Jaap Sahib asserts that God is the cause of conflict as well as peace, and of destruction as well as creation. Devotees learn that there is nothing outside of God’s presence, nothing outside of God’s control. Devout Sikhs are encouraged to begin the day with private meditations on the name of God.

Upon a child’s birth, the Guru Granth Sāhib is opened at a random point and the child is named using the first letter on the top left-hand corner of the left page. All boys are given the middle name or surname Singh, and all girls are given the middle name or surname Kaur.[41] Sikhs are joined in wedlock through the anand kāraj ceremony. Sikhs are required to marry when they are of a sufficient age (child marriage is taboo), and without regard for the future spouse’s caste or descent. The marriage ceremony is performed in the company of the Guru Granth Sāhib; around which the couple circles four times. After the ceremony is complete, the husband and wife are considered "a single soul in two bodies."[42]

According to Sikh religious rites, neither husband nor wife is permitted to divorce. A Sikh couple that wishes to divorce may be able to do so in a civil court—but this is not condoned.[43] Upon death, the body of a Sikh is usually cremated. If this is not possible, any means of disposing the body may be employed. The kīrtan sōhilā and ardās prayers are performed during the funeral ceremony (known as antim sanskār).[44] [edit] Baptism and the Khalsa A kaṛā, kaṅghā and kirpān.

Khalsa (meaning pure) is the name given by Gobind Singh to all Sikhs who have been baptised or initiated by taking ammrit in a ceremony called ammrit sañcār. The first time that this ceremony took place was on Vaisakhi, which fell on 29 March 1698/1699 at Anandpur Sahib in Punjab. It was on that occasion that Gobind Singh baptised the Pañj Piārē who in turn baptised Gobind Singh himself.

Baptised Sikhs are bound to wear the Five Ks (in Punjabi known as pañj kakkē or pañj kakār), or articles of faith, at all times. The tenth guru, Gobind Singh, ordered these Five Ks to be worn so that a Sikh could actively use them to make a difference to their own and to others’ spirituality. The 5 items are: kēs (uncut hair), kaṅghā (small comb), kaṛā (circular iron bracelet), kirpān (dagger), and kacchā (special undergarment). The Five Ks have both practical and symbolic purposes.[45] [edit] Sikh people Main article: Sikh Further information: Sikhism by country Punjabi Sikh family from Punjab, India

Worldwide, there are 25.8 million Sikhs and approximately 75% of Sikhs live in the Indian state of Punjab, where they constitute about 60% of the state’s population. Even though there are a large number of Sikhs in the world, certain countries have not recognised Sikhism as a major religion and Sikhism has no relation to Hinduism. Large communities of Sikhs live in the neighboring states, and large communities of Sikhs can be found across India. However, Sikhs only make up about 2% of the Indian population.

In addition to social divisions, there is a misperception that there are a number of Sikh sectarian groups[clarification needed], such as Namdharis and Nirankaris. Nihangs tend to have little difference in practice and are considered the army of Sikhism. There is also a sect known as Udasi, founded by Sri Chand who were initially part of Sikhism but later developed into a monastic order.

Sikh Migration beginning from the 19th century led to the creation of significant communities in Canada (predominantly in Brampton, along with Malton in Ontario and Surrey in British Columbia), East Africa, the Middle East, Southeast Asia, the United Kingdom and more recently, Australia, New Zealand, the United States and Western Europe. Smaller populations of Sikhs are found in Mauritius, Malaysia, Fiji, Nepal, China, Pakistan, Afganistan, Iraq and many other countries

en.wikipedia.org/wiki/Sikhism.

Posted by firoze shakir photographerno1 on 2009-12-10 09:41:29

Tagged: , sikh , sikhism , aroraji , about sikhism

The post Sasrikal Aroraji appeared first on Good Info.

0 notes

juniperpublishers-jojha-blog · 5 years ago

Text

Market Analysis of Guava Fruit in District Mardan Author: Asad Ali Khan Abstract The survey was conducted to study “Market analysis of Guava fruit in District Mardan” was carried out in Mardan during 2015. Data were collected for the purpose to determine price fluctuation between whole sellers and retailers and to know about fruit transportation and their loss during marketing. The data were recorded about Guava fruit in Mardan market from whole sellers and retailers from 18 September 2015 to 31 October 2015 with approximately 5 days interval. For data collection fruits main markets of Mardan were visited. During data collection 10 whole sellers and 10 retailers were interviewed on different days to determine price fluctuation between whole sellers and retailers and also on different days and to know about transportation of Guava and their loss during marketing. At the end of survey it was derived that 5-10 rupees difference occurs in overall survey between whole sellers and retailers on different days, it is due to seasonality and a special occasion like Eid. There are about 65-75% lack of storage in market which causes a huge contribution in losses of Guava. Most of Guava fruits are carried out from Kohat, Balochistan, and Dargai through trucks and other vehicles and fruits are packed in wooden and plastic crates but these are not properly graded and packed. So from this survey it is concluded that marketing of Guava is profitable business after overcoming these problems like, to establish proper storage condition, packing and grading system. Keywords: Guava; Whole sellers; Retailers; Mardan market Introduction Mardan is a district in the Khyber Pakhtunkhwa province of Pakistan. The city of Mardan is the headquarters of the district. The district also contains the famous archaeological site of Takht Bhai, Jamal Ghari and Sawal Dher. The district of Mardan is administratively subdivided into three tehsils, these are: Mardan, Takht Bhai and Katlang [1]. Psidium guajava is one of such medicinal plants belonging to the family Myrtaceae that is also used as a source of food. Pguajava has a rich ethno-medicinal history. Different parts of the plant are used in various indigenous systems of medicine, primarily for the treatment of gastrointestinal disorders [2]. The fruit is sweet and is eaten raw or cooked. It is used to make beverages, ice creams and thickened to prepare jam, jelly or marmalade. Fruits are recommended for gout [3]. The seeds contain 14% oil on dry weight, with 15% proteins and 13% starch [4]. Sufficient and excessive quantities of various fruits and vegetables are grown and produced in Pakistan for its local needs and markets. It is high time for federal Government to initiate several steps to channelize these abundant quantities of fruits and vegetables in international market for export and fetch higher returns to the country and thus to accomplish this important assigned task [5]. It is common perception among the fruit growers that the production per hectare is less in our country as compare to the advanced and developed nations. There are many factors limiting the profitability of cultivation of fruit orchards such as yield, input costs, availability of marketing facilities and absence of any incentive from the government to the peach growers. Other parameters like land, environment of the locality, weather conditions and the location where buying and selling take place may also affect the profitability of growing fruits orchards [6]. Post-harvest losses are increases day by day in all over the world and also in Pakistan, There are about 25-40% losses in fruits annually in Pakistan [7]. Objectives i. To determine price fluctuation between whole seller and Retailer of Guava in Mardan market. ii. To determine problem faced in Mardan market. Methods and Materials Information about fruit prices were collected about guava from fruits whole seller and retailer to determine fruit fluctuation price with whole seller and retailer, fruit transportation and loses of fruits during marketing in main Mardan market and the nature of their work. Data Collection The data were collected about guava fruit in Mardan market of whole seller and retailer. The data were collected from whole seller and retailer from 18 September 2015 to 31 October 2015 with 5 days interval. For data collection I have visited to fruits main market of Mardan. I have tried to my best to conduct the interview in friendly environment so that to collect the correct and reliable information as far possible. During data collection 10 whole seller and 10 retailer were interviewed to determine price fluctuation of fruit on different days and between whole seller and retailer, to know about transportation of fruit and their loses during marketing. Result and Discussion The survey was conducted to study “Market analysis of guava fruit in district Mardan” was carried out in Mardan market during 2015. Data were collected for the purpose of to determine price fluctuation between whole seller and retailer and to know about fruit transportation and their loses during marketing. The following results were obtained in this survey. Guava in Whole Sale Market Data was collected on different days with whole seller, the maximum whole sale price of guava was recorded Rs.80per/kg on 22 September 2015 with Shahzad whole seller and followed by 75 and 65 per/kg with Islam (18 September) and Suliman (31 October) respectively. While minimum price of guava was recorded Rs.35per/kg on 23 October 2015 with Jahnzeb whole seller and followed by 40 and 45 with Bahadar (13 September) and Umar (18 September) respectively (Table 1). [Click here to view Large Table 1] Guava in Retail Market Similarly the maximum retail price of guava was recorded Rs.90per/kg on 22 September 2015 with Anwar and followed by 80 and 75 with Haroon (18 September) and Ashraf (31 October). While minimum retail price of guava was recorded Rs.40per/kg on 23 October 2015 with Nawab, followed by 45 and 50per/kg with Gul Badsha (13 October) and Tauseef (18 October). There are many reason of fluctuation in guava price, one is Eid and second is seasonality. Before Eid the demand of guava was increased and before Eid rate of guava was high in whole sale market and in retail market as in table, but after Eid the price of guava was reduced because of less demand. Present work are agree with the result of [8]. Beside this, price fluctuation occur with whole seller which have no proper storage, and about 65-75% whole seller have no proper storage so disease and pests attack on them and whole seller provided fruits to retailer on low price and hence a huge fluctuation between whole seller and retailer, and also on different days occur. Current work are agree with the conclusion of [9], as they show that there are about 25-40% or more losses occur in fruits during post-harvest which ultimately decreases price value of market. [Click here to view Large Table 2] [Click here to view Large Table 3] Sometime Guava are already attack by pests and disses during transportation so whole seller provided it to retailer on lower amount which cause price difference (Table 2,3). Transportation Guava fruits are arrived from Kohat, Dargai and Balochistan to Mardan market. In my point of view the quality and taste of guava fruits which are arrived from Kohat are good as compare to others. It is transported through trucks and other vehicles. Packing Generally Guava are packed in wooden crates, paper cotton etc. one wooden crate consist on 7-9 kg guava. Grading Guava are graded on the base of size and quality i.e., big and best quality of fruits are graded on the top in the carat while poor quality and small size of guava graded in the bottom. Problems in the Marketing of Guava in Mardan Market In the survey of marketing of Guava in Mardan market the following problems were noted which are faced during marketing. 1. Lack of Transportation Facilities were the main problem which causes losses of Guava during marketing. 2. High costs of Transportation is also a problem. 3. Absence of Regulated Markets. 4. Grading and Packaging system of fruits were very poor. 5. Lack of Storage Facilities is a problem in Mardan market, about 65-70% whole seller have no proper storage facilities which cause a huge amount of fruit losses. Conclusion On the basis of data collection through interview and presented in various tables, the following conclusion can be drawn. 1. Production and marketing of Guava fruits is normally a profitable business. 2. There are 65-75% lack of storage facilities in Mardan market. 3. The price of guava are high at the beginning and at the end of season. 4. There will be no effective packing and grading system of Guava in Mardan market which cause price fluctuation and losses in fruit. 5. High fluctuation in the price of Guava occurred at some special occasions like Eid. 6. There are Rs.5-10per/kg difference occur in overall survey between whole seller and retailer. Recommendations 1. Due to perishable of Guava fruit most of Guava is wasted. Therefore storage facilities are required for Guava fruits. 2. Grading and packing system should be encouraged in the markets within the country. 3. It is important for government to make such polices which keeps balance in the inflation rate. 4. The hygienic condition of the markets should be improved as in the rainy season it cause more problem for buyers and sellers. For more Open Access Journals in Juniper Publishers please click on: https://juniperpublishers.com For more details JOJ Horticulture & Arboriculture (JOJHA) please click on: https://juniperpublishers.com/jojha/index.php To read more…Full Text in in Juniper Publishers click on https://juniperpublishers.com/jojha/JOJHA.MS.ID.555559.php

#Journal of Horticulture #Horticultural Plant Journal #The Horticulture Journal

0 notes

uglyandtraveling · 2 years ago

Text

0 notes

thekhalsastore-blog · 6 years ago

Photo

Baba Gurditta Ji

Baba Gurditta Ji (15 November 1613 - 15 March 1638), Was The Eldest Son Of The Sixth Sikh Guru, Guru Hargobind Ji And Mata Damodari Ji. Born At Daroli Bhai, District Firozpur In Punjab, India He Was Also An Elder Brother Of Guru Tegh Bahadur Ji, The Ninth Sikh Guru. He And His Wife Mata Nihal Kaur Ji Were The Parents Of Guru Har Rai Ji And Dhir Mall. He Had His Training In Religious Lore And In The Martial Arts Under The Supervision Of His Father, The Son Of Guru Arjan Ji.

A Beautiful Gurdwara Stands At This Site Called Gurdwara Daroli Bhai, Dist. Firozpur, That Marks The Birthplace Of Baba Gurditta Ji, Who Was A Great Saint.

The Family Of Guru Hargobind Ji's Wife Mata Damodari Ji Still Live Here And Are Custodians Of Some Rare Personal Belongings Of The Sixth Sikh Guru, Guru Hargobind Ji As Well As A Handwritten Copy Of Sri Guru Granth Sahib Bearing The Personal Seal Of Guru Gobind Singh Ji. Similarly There Is Also Another Gurudwara At Anandpur Sahib In Memory Of Baba Gurditta Ji On A Small Hill Nearby.

He Was Married On 17 April 1621 To Ananti (Natti), The Daughter Of Bhai Rama Of Batala, An Ancient Town In Gurdaspur District. According To "Gurbilas Chhevin Patshahi", Relations From Darauli, Mandiali, Goindval And Khadur Sahib Accompanied The Marriage Party.

Baba Buddha Ji And Bhai Gurdas, However, Stayed Behind In Amritsar To Look After Harimandar Sahib Ji And The Akal Takhat. On Returning To Amritsar, The Family And The Guests Offered Thanksgiving Ardas And Prashad First At Akal Takht And Then At Harimandar Sahib. From 1626-27, Baba Gurditta Ji Lived At Kartarpur In Jalandhar District As Directed By His Father.

Battle Of Kartarpur:

Baba Gurditta Ji Along With Bhai Bidhi Chand Commanded The Defensive Action When The Sikhs Were Besieged In Kartarpur By Painde Khan, Who Was Supported By The Mughal Garrison Commander Of Jalandhar.

Guru Sahib Ji Himself Took Part In This Action. During The Battle Painde Khan, A Muslim Who Had Once Fought Alongside The Guru Attacked The Guru With His Sword But The Guru, Shielding Himself, Paid Him Back In The Same Coin After Accepting His Challenge. The Guru Is Said To Have Wept To See Him Breathing His Last.

Baba Gurditta Ji Took Defensive Action When He Was Attacked In The Hand Fight By One Asman Khan, His Playmate In Childhood. The Baba, However, Mourned The Death Of His Classmate With The Remarks That To Kill Him Was Not Considered A Measure Of Success, Rather It Was A Disappointment To Have Been Forced By Circumstances To Kill A Friend. Generals Kutab Khan And Kale Khan, Both Were Slain In Hand To Hand Fighting With Guru Hargobind Ji

Founded Township Of Kiratpur

During This Period He Founded, Under His Father's Instructions A Habitation, The Present Kiratpur Sahib Ji, In The Sivalik Foothills. Baba Sri Chand Ji, The Aged Son Of Guru Nanak Ji, Appointed Baba Gurditta Ji To Succeed Him As Head Of The Udasi Sect He Had Founded.

Baba Gurditta Ji Proved Worthy Of The Choice, And Left A Permanent Mark On The History Of The Sect. He Is Best Remembered For Having Reinvigorated Missionary Activity To Which End He Established Four Dhudns Or Udasi Preaching Centres. Baba Gurditta Ji Died At Kiratpur On Chef Sudi 10, 1695 Bk, (15 March 1638). As The Legend Goes, He Had Resurrected Earlier On That Day A Cow Which He Had Inadvertently Killed While Out Hunting.

Guru Hargobind Ji, It Is Said, Admonished Him For Thus Displaying A Miracle. Baba Gurditta Ji, Overtaken By Remorse For Causing Annoyance To His Father, Quietly Retired And Betook Himself To A Lonely Place Outside Kiratpur Where, At The Age Of 24, He Simply Quit His Earthly Frame.

A Dehrd Or Mausoleum Now Stands On The Spot. Baba Gurditta Ji's Eldest Son Har Rai, Donned The Spiritual Mantle Of His Grandfather, Becoming Guru Har Rai Ji, Nanak Vii, In 1644. The Second Of His Two Sons Was Named Dhir Mall.

To Shop Sikh Accessories Please VIsit

www.khalsastore.com

0 notes

einsjordan · 7 years ago

Photo

The Akal Takht (Punjabi: ਅਕਾਲ ਤਖ਼ਤ), meaning throne of the timeless one, is one of five takhts (seats of power) of the Sikhs. It is located in the Harmandir Sahib (Golden Temple) complex in Amritsar, Punjab. The Akal Takht was built by Guru Hargobind as a place of justice and consideration of temporal issues; the highest seat of earthly authority of the Khalsa (the collective body of the Sikhs) and the place of the Jathedar, the highest spokesman of the Sikhs. The current Jathedar of Akal Takht is Giani Gurbachan Singh. Originally known as Akal Bunga, the building directly opposite the Harmandir Sahib was founded as a symbol of political sovereignty and where spiritual and temporal concerns of the Sikh people could be addressed. Along with Baba Buddha and Bhai Gurdas, the sixth Sikh Guru built a 9 foot high concrete slab. When Guru Hargobind revealed the platform on 15 June 1606, he put on two swords: one indicated his spiritual authority (piri) and the other, his temporal authority (miri) Wikipedia #religion #history #architecture #india #vsco #vscocam #vscogrid #vscogood #vscogoodshot #vscoindia #delhigram #delhidiaries #delhighted #planhatke #delhi_igers #dfordelhi #explorecreateshare #theuncommonbox #delhifashionblogger #fashionphotographer #fashionphotography #inspiroindia #sikhism (at Golden Temple)

0 notes

tarkhan · 4 years ago

Text

Tarkhan (ਤਰਖਾਣ)

Tarkhan Occupations

Ancient History of Tarkhans:

Some Tarkhan Personalities:

• Jugde Dalip Singh Saund: First Asian to become Judge in US and get elected in US Congress. His son Dalip Saund Jr. served in US Army as a Lieutenant during Korean war.

• Satnam Singh Bamrah: First N.B.A player from India.

• Martyr Nand Singh (Bharaj): Babbar Akali.

• Bardish Chaggar: First female Leader of the Government in the House of Commons in the history of Canada.

• Baba Sukha Singh Kalsi: There are 7 episodes dedicated to his bravery in Panth Prakash.

• Sir Mota Singh Matharu, QC: First Asian to become judge in United Kingdom.

• Lt-Colonel Kamal Kalsi (US Army).

• Sardar Bahadur Ram Singh, M.V.O, K.-I.-H.: Legendary Sikh Architect

𝗧𝗮𝗿𝗸𝗵𝗮𝗻 𝗣𝗼𝗽𝘂𝗹𝗮𝘁𝗶𝗼𝗻:

List of Tarkhan Villages (Incomplete):

• Bhai Rupa (ਭਾਈ ਰੂਪਾ), Thathi (ਠੱਠੀ), Siriyewala (ਸਿਰੀਏਵਾਲਾ), Nehianwala (ਨੇਹੀਆਵਾਲਾ), Dialpura Bhaika (ਦਿਆਲਪੁਰ�� ਭਾਈ ਕਾ), Towala (ਟੋਵਾਲਾ), Samadh Bhai Ki (ਸਮਾਧ ਭਾਈ ਕੀ), Ravleri (ਰਾਵਲੇਰੀ), Lakhnor (ਲਖਨੌਰ)

• Sikhwala (ਸਿੱਖਵਾਲਾ) Kotha Rajasthan (ਕੋਠਾ ਰਾਜਸਥਾਨ), Kabool Shah Khubban (ਕਬੂਲ ਸ਼ਾਹ ਖੁੱਬਣ)

• Muktsar (ਮੁਕਤਸਰ): Tarkhan Wala (ਤਰਖਾਣ ਵਾਲਾ), Akalgarh (ਅਕਾਲਗੜ੍ਹ)

• Tarkhan Majra (ਤਰਖਾਣ ਮਾਜਰਾ) (Amloh ਅਮਲੋਹ)

• Garhi Tarkhana (Macchiwara) ਗੱੜੀ ਤਰਖਾਣਾਂ (ਮਾਛੀਵਾੜਾ)

• Channian (ਚਾਨੀਆਂ) (Nakodar ਨਕੋਦਰ)

• Jallandhar (ਜਲੰਧਰ): Tarkhan Majra (ਤਰਖਾਣ ਮਾਜਰਾ), Mothanwala (ਮੋਠਾਂਵਾਲਾ)

• Gurdaspur (ਗੁਰਦਾਸਪੁਰ ਜ਼ਿਲ੍ਹਾ): Rangilpur (ਰੰਗੀਲਪੁਰ), Dhadiyala (ਢਡਿਆਲਾ), Sada Rang (ਸਦਾ ਰੰਗ)

• Kapurthala (ਕਪੂਰਥਲਾ): Ahmedpur (ਅਹਿਮਦਪੁਰ), Tarkhanawali (ਤਰਖਾਣਾਵਾਲੀ)

• Phagwara (ਫਗਵਾੜਾ): Lohara (ਲੋਹਾਰਾ), Ramgarh (ਰਾਮਗੜ)

• Tarkhan Majra (ਤਰਖਾਣ ਮਾਜਰਾ) (Samana ਸਮਾਣਾ)

• Tarkhan Majra (ਤਰਖਾਣ ਮਾਜਰਾ) (Sirhind ਸਰਹਿੰਦ)

• Bagrian (ਬਾਗੜੀਆਂ)

• Vakilanwala ਵਕੀਲਾਂਵਾਲਾ (Ferozpur ਫਿਰੋਜ਼ਪੁਰ)

Tarkhan Traditons

Ramgarhia: