Bulleh Shah (1680 – 1757), whose real name was Abdullah Shah,
was a Punjabi Sufi poet and humanist. He is believed to have been born
in the small village of Uch, Bahawalpur in 1680 in modern day Pakistan.
His ancestors had migrated from Bukhara in modern Uzbekistan . At the
age of six months, his parents relocated to Malakwal. There his father,
Shah Muhammad Darwaish, was a preacher in the village mosque and a
teacher. His father later got a job in Pandoke, about 50 miles southeast
of Kasur. Bulleh Shah received his early schooling in Pandoke, and
later moved to Kasur for higher education, to become a student of the
prominent professor, Ghulam Murtaza.
Baba Bulleh Shah was a direct descendant of Muhammad peace be upon him, through the progeny of Shaikh Abdul Qadir Gillani of Baghdad. |  |
A large amount of what is known about Bulleh Shah comes through legends, and is subjective; to the point that there isn’t even agreement among historians concerning his precise date and place of birth. Some "facts" about his life have been pieced together from his own writings. Other "facts" seem to have been passed down through oral traditions. Bulleh Shah practiced the Sufi tradition of Punjabi poetry established by poets like Shah Hussain (1538 – 1599), Sultan Bahu (1629 – 1691), and Shah Sharaf (1640 – 1724). Bulleh Shah lived in the same period as the famous Sindhi Sufi poet, Shah Abdul Latif Bhatai (1689 – 1752). His lifespan also overlapped with the legendary Punjabi poet Waris Shah (1722 – 1798), of Heer Ranjha fame, and the famous Sindhi Sufi poet Abdul Wahad (1739 – 1829), better known by his pen-name, Sachal Sarmast (“truth seeking leader of the intoxicated ones”). Amongst Urdu poets, Bulleh Shah lived a mere 400 miles from Mir Taqi Mir (1723 – 1810) of Agra. | |
Poetry Style: | |
The
verse form Bulleh Shah primarily employed is called the Kafi (Refrain),
a traditional style of Punjabi poetry used by Punjabi Sufis and Sikh
gurus (such as Guru Nanak and Guru Gobind Singh). In Bulleh's time, Sufi
poets often did not adopt the classical languages of Persian and Urdu,
instead choosing to write their verses in Punjabi, Saraiki, and Sindhi –
languages of the commonfolk amongst whom they lived. Although the
number is disputed, Bulleh Shah is credited with authoring anywhere
from 50 to 150 Kafi, 1 Athwara, 1 Baramah, 3 Siharfi, 49 Oeodh and 40
Gandhan. This appears to be a large body of work; however, this oeuvre
is small enough that one could read it all in a few weeks.
What is most striking about Bulleh Shah’s poetry and philosophy is his audacious critique of the religious orthodoxy of his day, particularly the Islamic religious orthodoxy. His poetry is filled with direct attacks on those worldly, fake religeous leaders who claim control over religion, to the point of comparing mullahs to barking dogs and crowing roosters. | |
Spiritual Purification: | |
Sufis
typically spend their lives trying to penetrate the meaning of life
while searching for God. Those among them who were poets articulated
this exploration through their poetry. ‘Who is the Creator?’ ‘What is
the truth?’ ‘What is the meaning of life?’ ‘How can one find God?’ ‘Who
am I?’ These are some of the questions Sufis have tried to answer, by
dissociating themselves from worldly activity, and moving onto a
saintly field where they are no longer bound by conventionally
interpreted holy or material boundaries.
Bulleh Shah studied Arabic, Persian and the Quran under his traditional teachers. After that, in an attempt to move to the next level (of mystic realization), he searched for a spiritual guide. Ultimately he found his murshid, in the form of Inayat Shah Qadri. Inayat Shah Qadri (or Shah Inayat, as he is referred to in Bulleh Shah’s poetry) was a Sufi of the Qadri order, who authored many Persian books on mysticism. He was from the Arain cast and grew vegetables to earn a living. Paradoxically, Bulleh Shah was of the much higher Syed caste. Yet, in defiance of tradition, Bulleh Shah accepted Shah Inayat as his spiritual master, and subordinated his life to his lower-caste murshid. Much of Bulleh Shah’s verses about love are addressed directly to his spiritual guide, Shah Inayat. | |
Religion: | |
Despite
being very critical of religion, Bulleh Shah does not denounce
religion as a whole. Nor does he appear to be pushing any other
structure of thought to supplant religious notions. His ideas,
therefore, cannot be placed into the category of secularism or
atheism.As he says...I take myself to be the beginning and the end....I
do not recognize aught except the One. In reality, Bulleh Shah seems
somewhat critical of all persons in authority - including
intellectuals, academicians and jurists - who create obstacles and
needless complexities for common people in discovering love, and
through love, discovering God. Bulleh Shah preaches an uncomplicated
conception of humanity, as the common connection through which persons
of all faiths, creeds and opinions can attain a superior and more pure
existence, eventually coming closer to God.
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Humanist:s | |
Bulleh
Shah’s writings represent him as a humanist, someone providing
solutions to the sociological problems of the world around him as he
lives through it, describing the turbulence his motherland of Punjab is
passing through, while concurrently searching for God. His poetry
highlights his mystical spiritual voyage through the four stages of
Sufism: Shariat (Islamic Law), Tariqat (Observance), Haqiqat
(Truth-Essence) and Marfat (Union or God knowledge). The simplicity with
which Bulleh Shah has been able to address the complex fundamental
issues of life and humanity is a large part of his appeal. Thus, many
people have put his kafis to music, from humble street-singers to
renowned Sufi singers like the Waddali Brothers and Abida Parveen, from
the synthesized techno qawwali remixes of UK-based Asian artists to the
rock band Junoon.
Bulleh Shah’s popularity stretches uniformly across Hindus, Sikhs and Muslims, to the point that much of the written material about this Muslim thinker is from Hindu and Sikh authors.Read More.... | |
Wednesday, 31 October 2012
Bulleh Shah
Bhai Gurdas
As
we cannot think of Rama without Hanuman, of Krishna without Arjan, of
Buddha without Ananda, of Jesus Christ without St. Paul so we cannot
separate Guru Arjan from Bhai Gurdas. One was the spring, the other was
the stream to carry spring waters. Bhai Gurdas. remained in close
association with third, fourth, fifth and sixth Gurus from 1579 to 1637
for 58 years.
Bhai Gurdas is one of the most eminent personalities in the history of Sikh religion. He was a brilliant scholar and poet and rendered imperishable service to Sikhism. He was so much devoted to his cause-that he never married. His humility was so great that though he-wrote the Adi Granth at the dictation of Guru Arjan, and included therein sayings of many Hindu and Muslim saints, and was the Guru's maternal uncle, yet he declined to include in it his own compositions-which were of a high order, for the simple reason that he did not like to raise himself to the position of bhaktas. Guru Amar Das's father was Tej Bhan. Tej Bhan's brother was Chandra Bhan. His son was Ishwar Das. Bhai Gurdas was his son. His mother was Jiwani. Thus Gurdas was a nephew of Guru Amar Das. |  | ||
He was born in 1551 AD, twelve years after Guru Nanak's death. He was thus the first cousin of Bibi Bhani, daughter of Guru Amar Das, wife of Guru Ram Das and mother of Guru Arjan. His parents belonged to village Basarke, but they migrated to Goindwal, the headquarters of Guru Amar Das. It was here that Gurdas took birth. His parents had embraced Sikh religion. As a child Gurdas attended sangats or congregations. He possessed a sweet and melodious voice,-and enthusiastically participated in singing hymns. He developed great love and affection for the Gurus' teachings. He picked up Gurmukhi and learnt by heart Gurbani or the Gurus' hymns, prayers, and chants. He seldom missed any divine service. In 1567 Guru Amar Das got a baoli or a well with stairs dug up at Goindwal. On the Baisakhi day a great fair was held there which was attended by all the Sikhs. Gurdas as a lad of sixteen served in this festival and entertained the congregations with his songs and recitations. Guru Amar Das had established twenty-two manjis or dioceses each under a sangatia. The most important and distant diocese at Agra, then capital of the Mughal Empire in India, was assigned to him. At this time Akbar was the Emperor. Hindi and Sanskrit were flourishing. Goswami Tulsidas had just composed his immortal Ramayana called Ramcharitmanas. The most celebrated musician Tansen was living at Akbar's court. Gurdas made the most of his opportunity. He learnt Brajbhasha, Sanskrit and many ragas or musical metres after the style of Tansen and composed poetry. | |||
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In
1596 AD, Guru Arjan decided to compile the Holy Granth. He deputed
Gurdas to many Sikhs to collect Gurbani. Then he was sent to Mohan, son
of Guru Amar Das, at Goindwal to bring the collection of Guru's hymns
from him.
Guru Arjan addressed Bhai Gurdas as 'Mamaji' or maternal uncle. There being no better scholar than Gurdas among the Sikhs, the Guru entrusted to him the duty of writing the Granth at his dictation. Guru Arjan selected a beautiful site two kilometres to the east of the holy tank in the grove of Beri (Zizyphus Jajuba) trees on the bank of a pond now called Ramsar. There he put up a small tent. The Guru sat on a cot inside and Bhai Gurdas outside. The dictation continued from sunrise for 4 to 5 hours daily. Gurdas simplified the Gurmukhi style at the bidding of Guru Arjan,1 and he wrote the Granth in the modified script. When the sayings of bhaktas had been included in the Granth, the Guru asked Bhai Gurdas to insert his own Vars and Kabits also. Bhaiji declined saying that he had not attained that degree of perfection in devotion to God. The Granth was completed in 1604 AD. In 1605 Emperor Akbar on a visit to Lahore stayed at Batala. Prithi Mal with the help of local Mughal officials complained to the Emperor against Guru Arjan saying that he had abused Hinduism and Islam therein. The Emperor called for the Granth. It was sent under custody of Bhai Budha and Bhai Gurdas. Akbar asked Bhai Gurdas to read at a certain place. At the first place it said: Khak nur karand alam duniyai [God reduces worldly pedagogues to dust] The Emperor pointed to a hymn on another page. It stated: Allah agam Khudai bande [God is eternal and men are his creation] Akbar now asked his clerk, Munshi Sarb Dayal, who knew Gurmukhi, to read the Granth from another place. It said: Koi bole Ram Ram koi Khuda [Some call Him Ram, others Khuda.] The Emperor was pleased. He made an offering of 51 gold mohars to the Granth, and awarded robes of honour to its two bearers with another khilat for the Guru. Guru Hargobind became Guru in 1606 AD. The tilak of succession was applied by Bhai Budha who adorned the Guru with two swords of Miri and Pin. The Holy Granth was recited by Bhai Gurdas. When the Guru was imprisoned in the fort of Gwalior, Mata Ganga, the Guru's mother, sent Bhai Gurdas there to bring news about Hargobind. Afterwards he was sent by the Guru to Afghanistan to purchase horses. On the death of Bhai Budha, the office of the head priest of Han Mandar was bestowed upon him. By natural temperament and training Bhai Gurdas was a man of peace. He did not much appreciate Guru Hargobind's militarist activities. He perhaps believed in co-operation with the Mughal Emperors. in a Var he represented people's views about the Guru's activities. He says that they did not approve of his wanderings, wars with Emperors and not devoting full attention to his religious duties. As the Guru was most popular with his Sikhs who were ready to lay down their lives for him voluntarily, Bhai Gurdas concluded his account thus: "I say the truth which cannot possibly be concealed ; the true Sikhs, like the humble bees, are enamoured of his lotus-feet." "He supporteth a burden intolerable to others and asserteth not himself." Bhai Gurdas composed thirtynine Vars and 556 Kabits. In Vars I and XI he gives a short account of Guru Nanak. In Kabit no.345 he tells us that Guru Nanak obtained divine light about his mission in life on Kartik full moon day: Kartik masi rut sarad puranmashi ath jam sath ghari aj ten ban hai. [It is the month of Kartik, weather is cool, full moon day of eight jams (24 hours), sixty gharis (24 hours) (is over); it is your turn today (to obtain divine knowledge). About mixing people of all castes and creeds in sangats and pangats on the basis of social equality Bhai Gurdas has given a fine example. A green betel leaf with a coating of white lime and brown katha, when chewed produces a bright red colour giving fragrance to breath and beauty to lips. Similarly the Guru's teachings dissolved all caste differences and produced a homogeneous society of the Sikhs. Bhai Gurdas further says: Do good even to bad people like the tree that gives fruit even to those who throw stones at it. Gurdas praises such persons as sacrifice for others and who are happy by serving others. Bhai Gurdas, who never married, died on Bhadon suds 5,1693 13k/25 August 1636 in Goindwal at the age of 86. He mentions Mardana, Daulat Khan Lodi and others, but there is no reference to Bhai Bala. The house of Bhai Gurdas containing a well and his smadhi were situated behind the residence of Guru Hargobind at Amritsar. | |||
Avtar Singh Sandhu
| Pash was the pen name of Avtar Singh Sandhu (September 9, 1950 - March 23, 1988), an Indian poet. His strongly left-wing views were reflected in his poetry. |
Biography: |
He
was born in Talwandi Salem, Jalandhar, Punjab, growing up in the
struggle between the Naxalite movement and working class,
poverty-stricken Punjabs, during the so-called Jujharu (rebellious era). He published his first book of revolutionary poems, Loh-Katha (Iron Tale)
in 1970; his militant and provocative tone raised the ire of the
establishment and a murder charge was hastily brought against him. He
spent nearly two years in jail, before being finally acquitted.
On acquittal, he became involved in Punjab's maoist front, editing a literary magazine, Siarh (The Plow Line). He became a popular political figure on the left during this period, and was awarded a fellowship at the Punjabi Academy of Letters in 1985. He toured the United Kingdom and the United States the following year; while in the U.S., he became involved with the Anti-47 Front, opposing Sikh nationalist violence; in retribution, he was murdered at the hands by a Sikh group in 1988. |
Literary works: |
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Quotes about Pash: |
"The
best known name in the Left and progressive movements in modern
Punjabi literature, Pash followed an old Punjabi tradition of fighting
against oppression and it was almost as if he was a reincarnation of
one of the renowned Punjabi freedom fighters.""He took the banner of
the Naxalite movement to actively participate in radical politics that
landed him in jail for a couple of years on a trumped up murder charge,
and finally got him brutally murdered in broad daylight at the age of
38."
"The intensity of his passion gave some of the best revolutionary poetry to modern Punjabi literature and an alternative to the romantic poetry of Shiv Kumar Batalvi, whom he had admired as a teenager and then challenged by confronting him personally and in writing, creating a fascinating legend of the clash of two major schools of thoughts of Punjabi poetry.""Paash, a famous revolutionary cultural poet combated communal terrorism through the anti-47 Front. Paash fought till the last breadth against the terrorists, till he fell to their bullets in Jalandhar in 1988." Samartha Vashishtha says in his essay "Politics in Poetry"--"I'd perhaps have accepted the logic put forward by the veteran writer without doubt, had I not spotted earlier a glaring paradox right in his camp. I translate below part of the prefatory note that Paash (1950-1989), one of the leading poets of the Jujharu (rebel) era of Punjabi poetry; and arguably one of the finest poets (pro-people, should I say?) of the 20th Century, wrote for his third book of poems Saade Samiyaan Vich (In Our Times), 1978: "Of those whose poetry has influenced me the most, Kamala Das is still alive. Kalidas left for heaven long back. As for now, I would like to thank Kamala Das. Neruda and Nazim belong to our own camp. So no need to thank them at all." "Because when they strike it can be that quick that if they're within range, you're dead, you're dead in your tracks. And his head weighs more than my body so it's WHACK!" - Steve Irwin. |
Poems: |
| Mainu Chahiday Han Kujh Bol |
| Two and Two Three |
| The Most Dangerous |
| Commitment |
| No, I Am Not Losing My Sleep |
| The Most Dangerous Thing |
| Everyone Doesn't Have The Propensity To Dream |
| After emergency was imposed |
| In a meeting of mourning |
Amrita Pritam
Amrita Pritam
(August 31, 1919 – October 31, 2005) was an Indian writer. She is
considered the first prominent woman Punjabi poet, novelist, and
essayist. When the former British India was partitioned into the
independent states of India and Pakistan, she migrated to India in 1947.
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Formative Years: | |
Amrita
Pritam was born in 1919 in Gujranwala, Punjab, now in Pakistan, the
only child of a school teacher and a poet. Her father was a pracharak
-- a preacher of the Sikh faith. Amrita's mother died when she was
eleven. Soon after, she and her father moved to Lahore. Confronting
adult responsibilities, she began to write at an early age. Her first
collection was published when she was only sixteen years old, the year
she married Pritam Singh, an editor to whom she was engaged in early
childhood.
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Partition: | |
Some
one million Muslims, Hindus and Sikhs died from communal violence that
followed the partition of India in 1947. Amrita Pritam moved to New
Delhi, where she began to write in Hindi instead of Punjabi, her mother
tongue. Her anguish was expressed in her poem, "Aaj Aakhaan Waris Shah
Noo", addressed to the Sufi poet Waris Shah, author of the tragic saga
of Heer and Ranjah, the Punjabi national epic: Utth dard-mandaan dey dardiyaa tak apna Punjab
Amrita
Pritam worked until 1961 for All India Radio. After her divorce in
1960, her work became more clearly feminist. Many of her stories and
poems drew on the unhappy experience of her marriage. A number of her
works have been translated into English, French, Japanese and other
languages from Punjabi and Urdu, including her autobiographical works Black Rose and Revenue Stamp (Raseedi Tikkat in Punjabi).
The first of Amrita Pritam's books to be filmed was Daaku (Dacoit, 1976), directed by Basu Bhattacharya. Her novel Pinjar (The Skeleton, 1970) was made into an award winning Hindi movie by Chandra Prakash Dwivedi, because of its humanism: "Amritaji has portrayed the suffering of people of both the countries." Pinjar was shot in a border region of Rajasthan and in Punjab. | |
Acclaim: | |
| The first woman recipient of the Sahitya Akademi ward in 1956 for Sunehe (Messages), Amrita Pritam received the Bhartiya Jnanpith, India's highest literary award, in 1982 for Kagaj te Canvas (Paper and Canvas).
She received the Padma Vibhushan, India's second highest civilian
award, as well. She received D Litt degrees, honoris causa, from Delhi,
Jabalpur and Vishva Bharti Universities. Amrita Pritam lived the last forty years of her life with the renowned artist, Imroz. She died on 31st October 2005 at the age of 86, after a long illness, survived by her daughter, Kundala; her son, Navraj; and her grandson, Aman. Her story cannot be completed without the name of Sahir. | |
Awards&Honours: | |
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Works: | |
Tuesday, 30 October 2012
Banda Singh Bahadur
Banda Singh Bahadur
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Lachhman Dev alias Madho dass Bairagi alias Baba Banda Singh Bahadur
(pronounce like this: Banda- "Bun-tha", Bahadur- "Bah-Ha-'th'ur" {'th'
pronounced as 'th' in 'the'}), of Jammu region, is revered as one of
greatest warriors as well as one of its most hallowed martyrs of the
Khalsa Army who were fighting against the cruel Mughal-Muslim rule and
their tyranny. His confrontation with the Mughal-muslim administration
in Northern India, though brief, was strong enough to shake its
foundations. The agrarian uprising that he led in the Punjab was the
foundation on which the Dal Khalsa, the Sikh Misls and Maharaja Ranjit
Singh built the edifice which finally culminated with Ranjit Singh
capturing Lahore in 1799 and establishing the Sikh Kingdom of the
Punjab.
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Early life Banda was born in a Minhas Rajput family on October 16, 1670 at Rajouri in the Jammu region of Jammu and Kashmir. He was named Lachman Dev. Wrestling, horseback riding, and hunting were his major hobbies. As a young man, he shot a doe and was shocked to watch the mother and her aborted fawn writhing in pain and dying. After this gloomy scene, he had a change of heart. He left his home and became a disciple of a Bairagi Sadhu, Janaki Das, who gave him the name, Madho Das. In the company of the Sadhus he travelled through Northern India and finally arrived at Nanded (in present-day Maharashtra), situated on the bank of the river Godavari, where he built a hut to meditate upon God. |
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Madho Das meets Guru Gobind Singh In the September of 1708, Guru Gobind Singh, who had come to the Deccan along with the Mughal Emperor, Bahadur Shah, happened to go to Madho Das’ hut while hunting. Madho Das was away. The Guru ordered his disciples to prepare food, so one of Madho's goats, was slaughtered and cooked at Madho's hut, there and then. On returning Madho, a vegitarian was outraged, as a Hindu he felt his his camp had been defiled. He had learnt Tantra and was locally famous for his occult powers. He attempted to conjure his magic to humiliate the Guru,but his magic could not prevail on Guru Gobind. Defeated he fell at the Guru's feet and said with great humility, "Let me be called banda (slave)." The Guru inquired, if Madho knew who he was talking to. Banda said "you are no other than Guru Gobind Singh". The Guru soon gave Banda the title of Bahadhur. Becoming one of the the Guru's lions (Singh) he took up the duties of a saint-soldier a true warrior in the fight against tyranny. Banda was baptized and converted into the Sikh fold, and was given the name Gurbax Singh. He is popularly known as "Banda Singh Bahadhur". |
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Banda's Mission Guru Gobind Singh hoped that Emperor Bahadur Shah would fulfill his promise and punish the Governor of Sirhind, Nawab Wazir Khan and his accomplices for persecuting the people of Punjab, and for murdering the Guru's mother, Mata Gujri and his two younger children, Sahibzada Zorawar Singh and Sahibzada Fateh Singh. The promise was made by Bahadur Shah to the Guru earlier, when Shah asked the Guru to help him consolidate his rule over India, following the death of his father, Emperor Arungzeb. Guru Gobind was intrumental in helping Shah defeat his brothers, who were fighting for the treasured throne of the Mughal Empire. Bahadur Shah was reluctant to carry out his promise, or may have been unable to do so during his delicate rule. The Guru had no ill-will towards the new Emperor, and decided to train Bunda Bahadur personally, so that he could help free the enslaved people of Punjab, who were being persecuted by Wazir Khan. In a few days, the Guru held a durbar, baptised Madho Das and conferred the title of Banda Singh Bahadur on him. He appointed him as his military lieutenant and invested him with full political and military authority as his deputy to lead the campaign in the Punjab against the Mughal administration and to punish Nawab Wazir Khan and his supporters. Banda was supplied with five gold tipped arrow and a nagada (drum) as symbols of temporal authority. He was given an advisory council of five devoted Sikhs (Hazuri Singhs), who on their arrival in the Punjab were to assure the Sikhs that Banda was the Guru's nominee and deputy and to organize them in order to lead an expedition against Sirhind:
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Monday, 29 October 2012
Maghi
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Celebration Sikhs celebrate the Maghi with an end to end recital of the holy Guru Granth Sahib and religious rituals in all the Sikh Gurudwaras. On the eve of Maghi falls the common Indian festival called the Lohri when bonfires are lighted in Hindu homes and alms are also distributed. . however The largest assembly, however, takes place at Muktsar (Punjab) where big fairs are organized and pilgrims take a holy dip in the sacred waters of sarovar and also visit several shrines. A mahala or big march of pilgrims from the main shrine to gurdwara Tibbi Sahib, sacred to Guru Gobind Singh, concludes the three-day celebration. | ||
Lohri
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| Prayers are offered to the bonfire seeking abundance & prosperity. People make merry by dancing & singing traditional folk songs. | |||
Lohri Festival Lohri festival is an annual thanksgiving day and an extremely popular harvest festival in India, epscially Northern India. Come January, and the fields of Punjab are filled with the golden harvest of wheat and farmers celebrate Lohri during this rest period before the cutting and gathering of crops. Time of Lohri According to the Hindu calendar, Lohri falls in mid-January (13th January). The earth, farthest from the sun at this point of time, starts its journey towards the sun, thus ending the coldest month of the year and announcing the start of the summer season. | |||
Lohri Celebrations | |||
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While Lohri is essentially a Punjab festival, it is celebrated in
some other states of North India as well. In cities like Delhi,
which have a predominant Punjabi population, Lohri is
celebrated to denote the last of the coldest days of winter.
Apart from Punjab, people from other northern Indian states of
Haryana, Delhi and parts of Himachal Pradesh, become busy
making preparations for Lohri. For them, Lohri is an
appropriate occasion to come out of their homes and celebrate the
harvesting of the Rabi (winter) crops and give in to relaxing and
enjoying the traditional folk songs and dances.
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In houses that have recently seen pleasant happenings such as a marriage or childbirth, Lohri celebrations will reach a higher pitch of excitement. Punjabis usually have private Lohri celebrations, in their respective houses. Lohri rituals are performed, with the accompaniment of special Lohri songs. A bonfire is made and a prayer is performed to Agni, the god of Fire, and Prasad is distributed to all present. The prasad comprises of five main things - til, gazak, gur, moongphali (peanuts) and phuliya or popcorn. Milk and water are also poured around the bonfire. This ritual is performed for thanking the Sun God and seeking his continued protection. Singing and dancing form an intrinsic part of the celebrations. People wear their brightest clothes and come to dance the bhangra and gidda to the beat of the dhol. Punjabi songs are sung, and everybody rejoices. Sarson ka saag and makki ki roti is usually served as the main course at a Lohri dinner. Lohri is a great occasion that does not hold importance for farmers alone but also to those people residing in the urban area, as this festival provide the opportunity to interact with family and friends. Thus, Lohri is a socially significant festival for one and all. Lohri Celebrations in other Parts of India Lohri is celebrated throughout the country in different forms, as a harvest festival. It is called Pongal in the South, Bhugali Bihu in Assam, Bhogi in Andhra Pradesh and Sankranti in the central part of the country. Though modes of celebrating Lohri in India are different, but the message conveyed by the festival, that of setting aside differences and rejoicing by celebrating the end of the harvest season and the chilly winter is the same everywhere. | |||
Origin of Lohri | |||
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Lohri marks the end of winter on the last day of Paush, and beginning of Magha (around January 12 and 13), when the sun changes its course. It is associated with the worship of the sun and fire and is observed by all communities with different names, as Lohri is an exclusively Punjabi festival. The questions like When it began and why is lost in the mists of antiquity. The origin of Lohri is related to the central character of most Lohri songs is Dulla Bhatti, a Muslim highway robber who lived in Punjab during the reign of Emperor Akbar. Besides robbing the rich, he rescued Hindu girls being forcibly taken to be sold in slave market of the Middle East. He arranged their marriages to Hindu boys with Hindu rituals and provided them with dowries. Understandably, though a bandit, he became a hero of all Punjabis. So every other Lohri song has words to express gratitude to Dulla Bhatti. | |||
Diwali
Diwali, also called Deepavali,
is a major Indian festival that is very significant in Hinduism,
Sikhism and Jainism. Known as the "Festival of Lights," it symbolises
the victory of good over evil, and lamps are lit as a sign of
celebration and hope for humankind. Celebrations focus on lights and
lamps, particularly traditional dīpa or deeya (earthen lamp,
as illustrated). Fireworks are associated with the festival. Diwali is a
colloquial name used in North India, while the festival is formally
called Deepavali in South India.
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 | Diwali is celebrated for three consecutive days at the end of Hindu month of Ashwayuja. It usually occurs in October/November, and is one of the most popular and eagerly awaited festivals in India. Diwali comes exactly twenty days after Dussehra. Hindus and Sikhs alike regard it as a celebration of life and use the occasion to strengthen family and social relationships. For Hindus it is one of the most important festivals, and beginning of the year in some Hindu calendars. There are several beliefs regarding the origin of the holiday. The most repeated version is that Hindus celebrate Diwali to mark the time when Lord Rama achieved victory over Ravana. Some also view it as the day Krishna defeated the demon Narakasura or in honor of the day Bali went to rule the nether-world, obeying the order of Vishnu. It is also a significant festival for the Sikh faith. In India, Diwali is now considered to be more of a national festival, and the aesthetic aspect of the festival is enjoyed by most Indians regardless of faith. | ||
Dates in various calendars:
The festival is celebrated for a differing number of days by different communities. In Maharashtra and Karnataka, the celebrations start from Vasubaras, 12th day of the second fortnight of Ashvin (going on for 6 days) while in Northern India the celebrations start from Laxmi Puja the no moon day of the same month (going on for 2-3 days). Though the core days are common and fall on exactly the same set of days across India, they fall in different months depending on the version of the Hindu calendar being used in the given region. The Amanta ("ending on the no-moon") version of the Hindu Calendar has been adopted as the Indian national calendar. According to this calendar, which is prevalent in southern India and Maharashtra, the 6-day celebration is spread over the last four days of the month of Ashwayuja and the first two days of the new month of Kartika. According to the Purnimanta ("ending on the full-moon") version prevalent in northern India, it falls in the middle of the month of Ashwayuja/Ashvin. In the Gregorian calendar, it falls generally in the months of October or November. In 2006, it was celebrated on October 21 (Saturday). | |||
Significance in Hinduism:
The festival marks the victory of good over evil. The Sanskrit word Deepavali means an array of lights that stands for victory of brightness over darkness. As the knowledge of Sanskrit diminished, the name was popularly modified to Diwali, especially in northern India. In South India, Diwali does not coincide with the beginning of a new year as South Indians follow a different calendar, the Shalivahana calendar. On the day of Diwali, many wear new clothes, share sweets and snacks, and light firecrackers. Some North Indian business communities start their financial year on Diwali and new account books are opened on this day. Hindus find cause to celebrate this festival for different reasons:
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Friday, 26 October 2012
Gurudwaras at Anandpur Sahib
Anandpur Sahib is a city and a municipal
council in Rupnagar district in the state of Punjab, India. Known as
"the holy City of Bliss," it is a holy city of the Sikhs and is one of
their most important sacred places, closely linked with their religious
traditions and history. It is located on the lower spurs of the
Himalayas surrounded by picturesque natural scenery, with the river
Sutlej forming a shimmering and shiny blue border on the south west
barely four miles away. So far as the historical significance of
Anandpur Sahib is concerned, it is second only to Amritsar, the city of
Golden Temple. Anandpur Sahib was founded in the year 1665 by the ninth
Guru, Guru Tegh Bahadur, near the ruins of an ancient place, Makhowal.
The Guru purchased the site from the ruler of Bilaspur.
Demographics
As of 2001 India census,Census of India 2001: Data from the 2001 Census, including cities, villages and towns. (Provisional). Census Commission of India. Retrieved on 2007-09-03. Anandpur Sahib had a population of 13,886. Males constitute 53% of the population and females 47%. Anandpur Sahib has an average literacy rate of 73%, higher than the national average of 59.5%; with 56% of the males and 44% of females literate. 13% of the population is under 6 years of age.
Festivals
Anandpur Sahib comes to life every year on the occasion of Hola Mohalla. This tradition dates back to the times of the 10th Guru, Sri Guru Gobind Singh . The Guru decreed that the occasion of the festival of Holi be the occasion for the display of the martial spirit of his people and he gave this festival of Holi the Sikh name of 'Hola Mohalla'. Each year Hola Mohalla marks the congregation of upto 100,000 devotees from all over the country for a festival of colour and gaiety.
Baisakhi in 1999, at Anandpur Sahib marked the completion of 300 years of the birth of the Khalsa. It was on Baisakhi day in 1699 that Sri Guru Gobind Singh baptised the Panj Pyaras at the place where Takht Sri Keshgarh Sahib stands.
Landmarks
Demographics
As of 2001 India census,Census of India 2001: Data from the 2001 Census, including cities, villages and towns. (Provisional). Census Commission of India. Retrieved on 2007-09-03. Anandpur Sahib had a population of 13,886. Males constitute 53% of the population and females 47%. Anandpur Sahib has an average literacy rate of 73%, higher than the national average of 59.5%; with 56% of the males and 44% of females literate. 13% of the population is under 6 years of age.
Festivals
Anandpur Sahib comes to life every year on the occasion of Hola Mohalla. This tradition dates back to the times of the 10th Guru, Sri Guru Gobind Singh . The Guru decreed that the occasion of the festival of Holi be the occasion for the display of the martial spirit of his people and he gave this festival of Holi the Sikh name of 'Hola Mohalla'. Each year Hola Mohalla marks the congregation of upto 100,000 devotees from all over the country for a festival of colour and gaiety.
Baisakhi in 1999, at Anandpur Sahib marked the completion of 300 years of the birth of the Khalsa. It was on Baisakhi day in 1699 that Sri Guru Gobind Singh baptised the Panj Pyaras at the place where Takht Sri Keshgarh Sahib stands.
Landmarks
- Gurudwara Guru-Ka-Mahal (Bhora Sahib): Residence of Sri Guru Teg Bahadur, the 9th guru, which was inherited by Sri Guru Gobind Singh. The sahibzadas - the holy sons of the 10th Guru were born here. There is an underground room cut off from the din of life where the 9th Guru used to meditate.
- Gurudwara Thara Sahib: The 9th Guru used to deliver sermons from this Gurudwara. There is a marker to indicate the spot where the Kashmiri Brahmins came to seek protection. It was at this spot in 1675 that a delegation of 15 Kashmiri Brahamans led by Pandit Kirpa Ram had come to beseech the 9th Prophet to save them from the tyranny of the Mughals who were forcibly converting them to Islam. It was here that the Prophet had decided to embrace martyrdom to awaken the dead soul of India that of the Mughal Emperor Aurangzeb.
- Gurudwara Sheesh-Ganj Sahib: In November of 1675, the head of the martyred 9th Guru which was brought by Bhai Jaita ( Rechristened Bhai wan Singh according to Sikh rites) in defiance of the Mughal authorities was cremated here.
- Akal Bunga: After cremation of the holy head of his father, followed by a prayer to the Almighty, the 10th Guru had rested here with his relations and followers.
- Gurudwara Damdama Sahib: the 10th Guru was given the Guru Gaddi (seat of Sikh religious leadership), here. It was from here that he had declared the end of the institution of the Masands-the priestly agents of the former Gurus.
- Gurudwara Man Sahib: the Sahibzadas received their education and military training at this spot. Military exercises were also rehearsed here.
- Gurudwara Takht Sri Kesgarh Sahib: In 1699, on the occasion of the festival of Baisakhi, Guru Nanak's mission was fulfilled by the 10th Guru when, through baptism of the double-edged-sword the Sikh was deemed as the Khalsa-Saint Soldier- in direct commune with the Guru and God. Still more astonishing is the fact that the Guru had got himself baptised by the Panj-Pyaras, the five beloved ones, who had offered him their heads to uphold Dharma - the moral duty and religion.
- Guru-Ka-Lahore: (11 Kms from Anandpur Sahib) On 25th January,1686 the 10th Prophet was married to Mata Jito Ji here. Three springs of water which the 10th Prophet had lanced open from huge rocks are still flowing. Sandwiched between Sri Anandpur Sahib and Sri Kiratpur Sahib is CHAMKAUR SAHIB. It was in this area where , having sworn safe passage to the 10th Prophet's family and forces the Mughal and the hill Chiefs had treacherously attacked them. Gurudrawa Katal Garh Sahib commemorates the martyrdom of the two elder Sahibzadas and 37 Singhs who had died fighting here,Gurudrawa Pariwar Vichhora Sahib marks the site where the 10th Prophet's family got scattered. Gurudwaras GARHI SAHIB, TARRI SAHIB, RANJITGARH SAHIB are connected with the dharm yudh that the 10th Prophet had waged against the tyrants.
- Gurudwara Mata To : not far from Holgarh Fort, this Gurudwara was where Mata To was cremated.
- Bhai Ghanaiya : Bhai Ghanaiya offered first aid to friendly and enemy forces alike across the area spanning the now-almost dried up rivulet Charan Ganga and below the Taragarh hill. His unbiased service has been compared to the functions of the Red Cross.
- Sri Anandpur Sahib is revered as the bastion from where the stoutest defence was put up to maintain liberty from the slavery of the Mughals and allied leaders from the surrounding hills.
Gurudwara Manji Sahib, Amritsar
This gurdwara is dedicated to the fifth Guru, Shri Guru Arjan Dev Ji. He composed the Sukhmani Sahib here. This gurdwara is located on the banks of the sarovar and across the sarovar is Gurdwara Ramsar Sahib where the Guru Granth Sahib was written.
Location
This gurdwara is located near Gurdwara Shahid Ganj Sahib, opposite to Gurdwara Ramsar, Chattiwind Gate, Amritsar.
The Secretary, Management Committee,
Gurdwara Manji Sahib,
Chattiwind Gate,
Chattiwind,
Amritsar 143001
Thursday, 25 October 2012
Gurudwara Shish Mahal Sahib
The 6th Prophet had established his residence here. The 7th Prophet Sri
Guru Har Rai Ji and the 8th Prophet Sri Guru Harkrishan Ji were born
here.
Gurudwara Kiratpur Sahib
Kiratpur was established in 1627 by the 6th Prophet, Guru Hargobind Ji. The
place is associated with the memory of a Muslim Saint, Pir Buddan Shah
who was gifted with a very long life. It is situated on the bank of
river Sutlej and is at a distance of about 10 km from Anandpur Sahib
towards the south, on the Nangal-Rupnagar-Chandigarh road. It is sacred
to the Sikhs and they immerse the ashes of their dead at this place.
It has a long association with most of the Sikh Gurus. Guru Nanak Dev is
said to have visited this place when it was little more than a
wilderness. Guru Hargobind, the sixth Guru spent the last few years of
his life here. There are many Gurdwaras in Kiratpur like Gurdwara Bavangarh Gurdwara Pata Puri, etc
Gurudwara Ber Sahib, Sultanpur Lodi
This is the Gurudwara built at the place where the first prophet Guru Nanak got enlightenment and created Sukhmani Sahib while taking bath in the river Kali Bein.From Sultanpur lodi only the Guru Nanak started his famous journeys. Sultanpur Lodi in Kapurthala district is easily accessible from Jalandhar and Amritsar via Taran Taran and Goindwal Sahib. One can plan his visit from both Amritsar( around 60 km away) and Jalandhar (36 km away).
Dera Baba Nanak
Dera Baba Nanak is a city and a municipal council in Gurdaspur district in the state of Punjab, India.
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Demographics
As of 2001 India census, Dera Baba Nanak had a population of 7493. Males constitute 52% of the population and females 48%. Dera Baba Nanak has an average literacy rate of 75%, higher than the national average of 59.5%: male literacy is 78% and, female literacy is 72%. In Dera Baba Nanak, 12% of the population is under 6 years of age. Historical facts Two famous Gurudwara at Dera Baba Nanak are Sri Darbar Sahib and Sri Chola Sahib. Dera Baba Nanak, one of the most sacred places of the Sikhs, is situated on the banks of river Ravi. Guru Nanak Dev, the first Sikh Guru, settled and died near the village Pakhoke, opposite to the present town and named it Kartarpur. The Bedis, descendants of Guru Nanak Dev built a new town and named it Dera Baba Nanak after their great ancestor. The town has a number of Sikh temples. Pilgrims come to this holy town in large numbers. Dera Baba Nanak was made the headquarter of newly created Tehsil of Dera Baba Nanak. |
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Bollywood Producer Bobby Bedi is a direct descendant of Guru Nanak Dev and has an ancestral home here.
Gurudwara Sri Darbar Sahib was built in commemoration of Sri Guru Nanak Dev. He came here after his first Udasi (tour) on December 1515 AD to see the members of his family. His wife Mata Sulakhni and His two sons Baba Sri Chand and Baba Lakhmi Chand had come to stay here in their maternal home at Pakho-Ke-Randhawa, near Dera Baba Nanak, where Lala Mool Raj, father–in–law of Guru Nanak Dev was working as Patwari. At that time this village was situated across the river Ravi. | |
Wednesday, 24 October 2012
Gurudwara Baba Bakala
Gurudwara Baba Bakala: The historical shrine at Baba Bakala is associated with an important event in Sikh history.
Before his death at Delhi on March 30, 1664 Guru Harkrishan uttered these words 'Baba Bakala', thereby meaning that his successor was to be found at Bakala village in Amritsar. In Bakala there were many men who then claimed to be the Guru's successor. This was the first time a Guru had not selected his successor in person. This created some anxiety in the sikhs. |
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Makhan Shah Labana Makhan Shah trader from Jhelum district was carrying a ship of his goods and got caught up in a furious storm. His life and goods were in great danger. Helplessly, he knelt down and prayed to God and Guru Nanak for safety. He vowed that if by the grace of Guru he landed at the nearest port safely, he would donate five hundred Dinars to the Guru for charitable purposes. His boat was saved by the grace of Baba Bakala, for whom he was searching. He recognized that he was the true Guru, because he had saved the ship with solely with his small finger of his hand. He felt that his life and goods were saved by the grace of the Guru, and promised the Guru five hundred dinars The first thing he tried to do was fulfill his vow. But on reaching Baba Bakala he found several impostors, each posing as Guru. He decided to offer only two Dinars to every one posing to be Guru Harkrishan's successor. The true Guru would himself demand the exact amount he had vowed to give. According to him it would not be possible for the false and impostors to define the exact purpose of his visit. Thereby, their ignorance, lack of spiritual insight, and character would be exposed. Finding Guru Tegh Bahadur As expected, none of the imposters could recognize him. But he was left with a problem; if none of these men were the Guru then where is the rightful Guru? Then he heard of a solitarian in the area. His name was Tegh Bahadur and he was the son of Guru Hargobind. Well, Makhan Shah went to see this man, and when he placed two dinars before Tegh Bahadur, the great sage at once remarked "God bless you, my man, why only two Dinars after pledging five hundred? The Guru is never in need of any thing but a Sikh is expected to keep his pledge to the Guru." Thus the issue was clinched and the real Guru was discovered by Makhan Shah. In amazement Makhan Shah proclaimed that he would inform everyone upon discovering the True Guru. Guru Tegh Bahadur Ji was hoping to continue to meditate in solitude and told Makhan Shah not to tell anyone. The Guru tried to discourage him by saying his face would be blackened if he did so (this is a statement meaning you will be dishonored). Makhan Shah took this as a challenge instead of a curse and put ash on his face and climbed to the rooftop to announce to all that he had found the Guru. Since this historic event Bakala has become a place of pilgrimage. A beautiful Gurdwara stands at the spot where Guru Ji used to meditate in an underground cell. This small village where Guru Ji revealed himself subsequently, came to be called Baba-Bakala. The Gurdwara has many beautiful paintings pertaining to the Sikh history. People gather in thousands on every amavas night. Besides an Annual Fair is held on rakshabandhan day when many people throng this holy place from all over the country. It is situated only 3 km away from Butari railway station and is well connected by roads to important towns of Punjab. |
Khadur Sahib
Khadur Sahib 52 Kms from Amritsar. Commemorates the seat of Sikh religion
during the time of the second Prophet, Guru Angad Dev Ji.
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HISTORICAL IMPORTANCE OF KHADUR SAHIB Khadur Sahib (Distt. Amritsar,Punjab) is symbolically attached with the name of Guru Angad Dev Ji. This place got sanctified by the visit of eight Sikh Masters (Sikh Gurus). This town is quite easy to approach - being only 38 kms from Amritsar, 22 kms from Jandiala Guru, 20 Kms from Tarn Taran, 22 kms from Rayya and 9 kms from Goindwal Sahib. The second Master spent 13 years of his Guruship at Khadoor Sahib, spreading the universal message of Guru Nanak Sahib. Khadur Sahib is the place which was sanctified by visits of eight Sikh Gurus. It is the place where Gurmukhi Lipi was introduced for the first time as medium of language after careful modification by Guru Angad Sahib. It is the place where first Gurmukhi Primer was prepared by the Guru. It is the place where first school was established by Guru Angad Sahib Ji. It is the place where first Gutka of Guru Nanak Sahib’s Bani was prepared. It is the place where first Mal Akhara for wrestling was established and it is the place where regular campaign against intoxicants and social evils was started by Guru Angad Sahib. Places of Pilgrimage at Khadur Sahib Gurdwara Sri Tapiana Sahib: This place is very sacred as First Master Sri Guru Nanak Dev Ji sang holy hymns along with Bhai Bala Ji & Bhai Mardana Ji. Janam Sakhi of Sri Guru Nanak Dev was got written by Guru Angad Dev Ji through Bhai Paira Mokha. Memorial of Bhai Bala Ji :-This memorial is situated in circumbulation (parkarma) of Gurdwara Tapiana Sahib where Sri Guru Angad Dev Ji performed his last rites with his own hands. Gurdwara Tap Asthan Sri Guru Angad Dev Ji: Here Guru Nanak Dev Ji asked Bhai Lehna (Name of Sri Guru Angad Dev Ji by birth) to meditate. Gurdwara Mai Bharai Ji: After attaining Guruship, Guru Angad Dev Ji remained interned in the house of Mai Bharai(Aunt of Sri Guru Angad Dev Ji ). It was only Baba Buddha Ji who impressed upon Guru Ji to appear before Sangat( devotees). Gurdwara Mall Akhara Sahib: It is at this place that Sri Guru Angad Dev Ji spent most of his time holding religious gatherings (Diwans) and giving discourse to Sikh Sangat. It is pertinent to mention that here Guru Ji made arrangements for teaching Gurmukhi script to children and organised wrestling bouts to make them physically strong. This place is particularly important as Guru Ji held religious discourses and conversation with 'Siddhas' and also developed Gurmukhi script. It was a wonderful place where two 'Langars' were run at the same -one 'langar' of Guru Shabad presided over by Guru Ji and the other 'langar' of food (Community kitchen) run by Mata Khiwi . Even Guru Granth Sahib bears testimony to this practice "Balwand Khiwi nek jan jis bahuti chhao patrali, Langar daulat vandiay ras amrit kheer ghiali"(SGGS page-967) (Balwand says that Khivi, the Guru's wife, is a noble woman, who gives soothing, leafy shade to all. She distributes the bounty of the Guru's Langar; the kheer - the rice pudding and ghee, is like sweet ambrosia.) Here practically demonstrated the principal of "Tan Man Thevai Haria" (body and mind blossom forth).Read more.... |
Har Mandir Sahib or Golden Temple, Amritsar
The Golden Temple (informal name), is the most sacred and holiest shrine of Sikhism (the holy-of-holies of Sikhism). The official name of the Temple is: Harmandir Sahib or Darbar Sahib, which means literally (Harmandir Sahib meaning: The Abode of God). It is located in Amritsar (meaning: The Pool of the Nectar of Immortality),
the holiest city in Sikhism, in the state of Punjab, India. Sikh
devotees, for whom the Temple is a symbol of infinite freedom and
spiritual independence, come to the Temple from all over the world to
enjoy its environs and offer their prayers.
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History The fourth Guru of Sikhism, Guru Ram Das, excavated a tank (1577 AD) which subsequently became known as Amritsar (meaning: Pool of the Nectar of Immortality) and gave its name to the city that grew around it. In due course, a splendid Sikh edifice, Harmandir Sahib (meaning: The Abode of God), rose in the middle of this tank and became the supreme centre of Sikhism. Its sanctorum came to house the adi granth confining compositions of Sikh Gurus and other saints considered to have Sikh values and philosophies e.g. Baba Farid, Kabir, etc. The compilation of the Adi granth was started by the fifth Guru of Sikhism, Guru Arjun Dev. The Amritsar area Amritsar is located in the Majha region of the Punjab. Majha is also known as the Bari Doab, since it is the Doab (Do = two, ab = rivers) or the (fluvial) tract of land which lies between two of the five great rivers of the province, the Ravi and the Beas. As such, Majha lies in the heart of the ancient Punjab region, besides Amritsar it comprises Gurdaspur, Batala and Tarn Taran Sahib.Read More.... |
Goindwal Sahib Gurudwara
GOINDVAL
(31°22'N, 75"9'E), the firstever place of Sikh pilgrimage so designated
by its founder, Guru Amar Das. This in fact was the spot where the
ancient eastwest highway crossed the River Beas. With the renovation of
the highway by Sher Shalh Suri, the Afghan ruler of north India
(1540-45), this ferry site became an important transit point. This led
one Goinda or Gonda, a Marvaha Khatri trader, to plan establishing an
habitation at the western end of the ferry. Thwarted in his endeavour
by natural calamities which Goinda attributed to evil spirits, he
repaired to Khadur to seek Guru Angad's blessing. The Guru deputed his
devoted disciple, (Guru) Amar Das, to help Goinda. Amar Das, who knew
that track very well as he had been carrying river water from this
place to Khadur daily for his Master's ablutions, laid the foundation of
a village which was named after Goinda. After his apointment as Guru
in 1552, Guru Amar Das shifted from Khadur to Goindval. In 1559, Guru
Amar Das commenced the digging in Goindval of a baoli, i.e. a well
with steps descending down to water level which, when completed,
attracted pilgrims from far and near. Goindval also became ,in the time
of Guru Amar Das, the centre of an annual fair on the occasion of
Baisakhi. Even after Guru Amar Das's successor. Guru Ram Das, had built
up Amritsar and made it his permanent seat, devotees continued to visit
Goindval to have a dip in the sacred baoli and pay homage at other
local shrines.
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Notable Locations
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Monday, 22 October 2012
Tourist Attractions in Punjab
The most important tourist center in the state is Amritsar with its Golden Temple.
This temple is considered to be the holiest of all the pilgrimages
of Sikhism and houses Akal Takht, the supreme governing body of
Sikhism. The Jalianwallah Bagh is a small park in the city where many
pilgrims were massacred by the British police in the year 1919.
Wagah is the only open land point between India and Pakistan. The Changing of Guards and the ceremonial lowering of the flags ceremony at sundown are great tourist attractions and have their own symbolic importance.
Ludhiana is famous for its hosiery and woolen goods and products from Ludhiana are exported all over the world. For its production of hosiery, Ludhiana is also known as the Manchester of India. It also boasts of the world famous Punjab Agricultural University, which organizes the Kisan Mela every Year. Nearby is Killa Raipur, which is famous for its Rural Olympics.
Patiala is famous for its healthy food, loving people, wonderful parandaas, exciting Patiala peg and jootis. Easily accessible and well maintained, Patiala is a place that would give one the much-needed tranquility far from urban chaos. The Sports School and the Moti Bagh Palace are some of the places that one must visit to get a clear picture of the past of the state.
If Varanasi symbolizes the spirit of ancient India, then Chandigarh is its city of 'today'. It is the capital of both Punjab and Haryana. The city is considered to be a Mecca of modern architecture and planning all over the world. What makes Chandigarh extraordinary is the fact that within four decades, a barren landscape has been transformed into a modern and model human habitation. The making of a new city is like inventing a new tomorrow. And Chandigarh succeeds in ushering in a new dawn. The major attractions of this city are the Capitol Complex, Secretariat, Assembly, High Court, Open Hand, City Beautiful, Garden City, Piazza, Tower of Shadows, Geometric Hill, Martyr's Memorial, Sukhna Lake, Rock Garden, Leisure Valley, Rose Garden, Garden of Tranquility, Garden of Rare Plants, Garden of Annuals, Bougainvillea Garden, Botanical Garden, Garden of Aromatic Plants, Government Museum and Art Gallery, Museum of Evolution of Life, and International Dolls Museum.
Jalandhar is an ancient city but not much of its evidence is left now. Today, it is a major rail and road junction and an army cantonment.
The Yadavendra Gardens 24 kilometers on the Shimla road at Pinjore has charming Mughal style terraced lawns, flower beds, fountains, water channels and airy pavilions enclosed by high walls swathed in the mauve and magenta bougainvillea.
Wagah is the only open land point between India and Pakistan. The Changing of Guards and the ceremonial lowering of the flags ceremony at sundown are great tourist attractions and have their own symbolic importance.
Ludhiana is famous for its hosiery and woolen goods and products from Ludhiana are exported all over the world. For its production of hosiery, Ludhiana is also known as the Manchester of India. It also boasts of the world famous Punjab Agricultural University, which organizes the Kisan Mela every Year. Nearby is Killa Raipur, which is famous for its Rural Olympics.
Patiala is famous for its healthy food, loving people, wonderful parandaas, exciting Patiala peg and jootis. Easily accessible and well maintained, Patiala is a place that would give one the much-needed tranquility far from urban chaos. The Sports School and the Moti Bagh Palace are some of the places that one must visit to get a clear picture of the past of the state.
If Varanasi symbolizes the spirit of ancient India, then Chandigarh is its city of 'today'. It is the capital of both Punjab and Haryana. The city is considered to be a Mecca of modern architecture and planning all over the world. What makes Chandigarh extraordinary is the fact that within four decades, a barren landscape has been transformed into a modern and model human habitation. The making of a new city is like inventing a new tomorrow. And Chandigarh succeeds in ushering in a new dawn. The major attractions of this city are the Capitol Complex, Secretariat, Assembly, High Court, Open Hand, City Beautiful, Garden City, Piazza, Tower of Shadows, Geometric Hill, Martyr's Memorial, Sukhna Lake, Rock Garden, Leisure Valley, Rose Garden, Garden of Tranquility, Garden of Rare Plants, Garden of Annuals, Bougainvillea Garden, Botanical Garden, Garden of Aromatic Plants, Government Museum and Art Gallery, Museum of Evolution of Life, and International Dolls Museum.
Jalandhar is an ancient city but not much of its evidence is left now. Today, it is a major rail and road junction and an army cantonment.
The Yadavendra Gardens 24 kilometers on the Shimla road at Pinjore has charming Mughal style terraced lawns, flower beds, fountains, water channels and airy pavilions enclosed by high walls swathed in the mauve and magenta bougainvillea.
History of Punjab
The History of Punjab is as old as the history of the Indian
Civilization. The land of five rivers, this state was known as
Panchal when the Aryans came to India in the third millennium BC.
before that, the whole region of the Sindhu (Indus) and its
tributaries were inhibited by the Harappans or the people of Copper
age who constructed great cities in this region. Ropar in modern Punjab
is a great example of this civilization. The Harappan culture
declined suddenly between 1800-1700 BC and its end is as puzzling as
its beginning. After the decline of the Harappans, Aryans from
Central Asia ventured into this land and made this their home.
Punjab was the first place on the Indian subcontinent where the Aryans actually decided to settle after a long period of grazing and fighting with the aboriginal communities. This was the place where later parts of the Rgveda and other Vedas were written. This was also the place where first war for the control of entire north India or Aryawart (as it was known in those days) was fought between the Aryans and non-Aryans, known as Dasragya War (war of 10 kings).
Punjab always had a strategic importance due to its position on the famous Grand Trunk Road that connected the eastern parts of India to the extreme northwest point of Taxila (now in Afghanistan). This road was first constructed by Ashoka to have a better administration of the northwestern frontier, which was always a problem. After the decline of the Mauryan Empire, the Indo Greeks, Guptas, and Vardhans ruled this region in succession. After the coming of Muslims in the 9th-10th century AD, the region became an integral part of the Delhi Sultanate and the Mughal Empire. It was also under the Maratha rule for some time.
After the decline of the Mughal Empire, the most prominent ruler in this land was Maharaja Ranjit Singh in the early 19th century. After the death of Maharaja Ranjit Singh, the Sikhs could not hold on to their territory for long and the British controlled most of the region either directly or through the princely states.
The Partition of India in 1947 was a turning point for this state. Most of the Muslim dominated areas went out with Pakistan; while the Sikh and Hindu dominated areas remained with India. Lakhs of people were killed in the mayhem that engulfed in this region in the wake of the Partition. After independence, a new state of Punjab was created with modern day Haryana and Himachal Pradesh being a part of this state.
Punjab was the first place on the Indian subcontinent where the Aryans actually decided to settle after a long period of grazing and fighting with the aboriginal communities. This was the place where later parts of the Rgveda and other Vedas were written. This was also the place where first war for the control of entire north India or Aryawart (as it was known in those days) was fought between the Aryans and non-Aryans, known as Dasragya War (war of 10 kings).
Punjab always had a strategic importance due to its position on the famous Grand Trunk Road that connected the eastern parts of India to the extreme northwest point of Taxila (now in Afghanistan). This road was first constructed by Ashoka to have a better administration of the northwestern frontier, which was always a problem. After the decline of the Mauryan Empire, the Indo Greeks, Guptas, and Vardhans ruled this region in succession. After the coming of Muslims in the 9th-10th century AD, the region became an integral part of the Delhi Sultanate and the Mughal Empire. It was also under the Maratha rule for some time.
After the decline of the Mughal Empire, the most prominent ruler in this land was Maharaja Ranjit Singh in the early 19th century. After the death of Maharaja Ranjit Singh, the Sikhs could not hold on to their territory for long and the British controlled most of the region either directly or through the princely states.
The Partition of India in 1947 was a turning point for this state. Most of the Muslim dominated areas went out with Pakistan; while the Sikh and Hindu dominated areas remained with India. Lakhs of people were killed in the mayhem that engulfed in this region in the wake of the Partition. After independence, a new state of Punjab was created with modern day Haryana and Himachal Pradesh being a part of this state.
Sunday, 21 October 2012
Diwali
Diwali, also called Deepavali,
is a major Indian festival that is very significant in Hinduism,
Sikhism and Jainism. Known as the "Festival of Lights," it symbolises
the victory of good over evil, and lamps are lit as a sign of
celebration and hope for humankind. Celebrations focus on lights and
lamps, particularly traditional dīpa or deeya (earthen lamp,
as illustrated). Fireworks are associated with the festival. Diwali is a
colloquial name used in North India, while the festival is formally
called Deepavali in South India.
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| Diwali is celebrated for three consecutive days at the end of Hindu month of Ashwayuja. It usually occurs in October/November, and is one of the most popular and eagerly awaited festivals in India. Diwali comes exactly twenty days after Dussehra. Hindus and Sikhs alike regard it as a celebration of life and use the occasion to strengthen family and social relationships. For Hindus it is one of the most important festivals, and beginning of the year in some Hindu calendars. There are several beliefs regarding the origin of the holiday. The most repeated version is that Hindus celebrate Diwali to mark the time when Lord Rama achieved victory over Ravana. Some also view it as the day Krishna defeated the demon Narakasura or in honor of the day Bali went to rule the nether-world, obeying the order of Vishnu. It is also a significant festival for the Sikh faith. In India, Diwali is now considered to be more of a national festival, and the aesthetic aspect of the festival is enjoyed by most Indians regardless of faith. | ||
Dates in various calendars:
The festival is celebrated for a differing number of days by different communities. In Maharashtra and Karnataka, the celebrations start from Vasubaras, 12th day of the second fortnight of Ashvin (going on for 6 days) while in Northern India the celebrations start from Laxmi Puja the no moon day of the same month (going on for 2-3 days). Though the core days are common and fall on exactly the same set of days across India, they fall in different months depending on the version of the Hindu calendar being used in the given region. The Amanta ("ending on the no-moon") version of the Hindu Calendar has been adopted as the Indian national calendar. According to this calendar, which is prevalent in southern India and Maharashtra, the 6-day celebration is spread over the last four days of the month of Ashwayuja and the first two days of the new month of Kartika. According to the Purnimanta ("ending on the full-moon") version prevalent in northern India, it falls in the middle of the month of Ashwayuja/Ashvin. In the Gregorian calendar, it falls generally in the months of October or November. In 2006, it was celebrated on October 21 (Saturday). | |||
Significance in Hinduism:
The festival marks the victory of good over evil. The Sanskrit word Deepavali means an array of lights that stands for victory of brightness over darkness. As the knowledge of Sanskrit diminished, the name was popularly modified to Diwali, especially in northern India. In South India, Diwali does not coincide with the beginning of a new year as South Indians follow a different calendar, the Shalivahana calendar. On the day of Diwali, many wear new clothes, share sweets and snacks, and light firecrackers. Some North Indian business communities start their financial year on Diwali and new account books are opened on this day. Hindus find cause to celebrate this festival for different reasons:
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