Categories:
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Category: Sikh
History
| 1. |
What was
the mission of Guru Nanak? |
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Guru Nanak
was born in Talwandi, a village in Punjab, in 1469 at
a critical period of Indian history. The Lodi rulers wallowed
in luxury and did not care for the affairs of State and
welfare of their subjects. Their weakness and sloth brought
Babar on to the Indian scene. Guru Nanak protested against
the foreign domination and warned the rulers that if they
did not look into the grievances of the people, they would
meet the punishment they deserved.
Guru Nanak challenged the fanaticism and intolerance of
the Muslims, of his time. During his visit to Mecca, he
made the Kazis realize that God's house is everywhere
and not only in the direction of the Kaaba. Similarly,
Guru Nanak also exposed the meaningless ritual and caste
prejudices prevalent among the Hindus. He demonstrated
to them the fallacy of feeding Brahmins at the time of
the performance of the Sharaadha. At Hardwar, in a very
amusing way, he exposed the folly of offering water to
the manes of ancestors.
Guru Nanak's life may be divided into three parts. The
first period of 30 years was spent at Talwandi and Sultanpur
as a householder. The second period of 22 years was spent
in missionary travels far and wide and for the third and
the last period of 18 years he stayed at Kartarpur for
the benefit of his followers. He established places of
worship called Dharamsalas. Wherever he went, he urged
people to perform acts of charity and render services
to the poor and the needy.
Guru Nanak propagated the equality of man. He treated
Hindus and Muslims alike. He went to their important shrines
and explained to them the true way of spiritual life.
He opposed the distinctions of caste. He called himself
a member of the lowest caste.
Guru Nanak insisted on Grahstha - living a house-holder's
life. The path of renunciation or Sanyas is the way of
escapism and defeat. Man must do his worldly duties and
at the same time keep his spirit detached from worldly
things.
Finding that his end was approaching, Guru Nanak tested
his disciples and passed Gurudom onto the most worthy
of them, Guru Angad, in 1539.
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| 2. |
What do
you know of Guru Angad? |
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Guru Angad
(1504-52) previously known as Lehna was a worshiper of
the goddess Jawala Mukhi. Once, while going to the shrine
of this goddess, he came in contact with Guru Nanak. There
was spontaneous conversion. He chose to serve the Guru.
He became the Guru's best and obedient follower. After
testing him along with others, Guru Nanak nominated him
to the Gaddi in 1539.
Guru Angad popularized the Gurmukhi script introduced
by Guru Nanak. He broke the Brahmin's monopoly of learning
by encouraging all sorts of people to learn Gurmukhi(the
Guru's script) and read religious literature. He gathered
the facts about Guru Nanak's life from Bhai Bala and wrote
the first biography of Guru Nanak Dev. He also set up
religious centres where the principles of Sikhism could
be propagated.
Guru Angad extended Langar - the free kitchen - and personally
looked after the serving arrangements. Langar was intended
to break caste barriers and social taboos.
Guru Angad laid stress on the equality of man: "It is
like a clay from which pots are made In diverse shapes
and forms - yet the clay is the same. Similarly the bodies
of men are made from the same five elements, so How can
one amongst them, be high and the other low?"
Langar made people of different castes sit in line on
the same platform and so provided a healthy forum for
charity and service.
Guru Angad was very fond of children. He started a school
for young boys and taught them the Gurmukhi script. He
also insisted on physical fitness. He opened a gymnasium
which had a wresting arena, rural sports and games followed
religious congregations. This tradition subsequently helped
in enlisting able-bodied men for the Sikh army.
Guru Angad led a life of piety and service at Khadur.
Here Amardas - a relative of his - served him day and
night. The Guru bypassed his sons, who were disobedient
and nominated Amardas as his successor in 1552.
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| 3. |
What do
you know of Guru Amardas? |
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Guru Amardas
(1479-1574) came to the succession by dint of his selfless
services, at the age of 73. Guru Angad's son, Dattu, was
enraged at this and kicked Guru Amardas. Guru Amardas
did not take it ill but rather apologized to him, saying,
"Pardon me; my hard bones must have hurt your foot." Thus
reflecting the Guru's great humility and wisdom.
Guru Amardas paid serious attention to the propagation
of Sikhism. He appointed a devout Sikh in charge of each
region. The total number of such devoutees were 22. The
Guru also trained a number of travelling missionaries
who spread the message of Sikhism to other parts of India.
In order to bring the Sikhs closer to one another he fixed
three festivals - Diwali, Baisakhi and Maghi - when all
could assemble for religious conference.
It is said that the followers of Sri Chand, son of Guru
Nanak who had started the Udasi group and who had advocated
the rununciation of home and property, came to Guru Amardas
for consultation. The Guru advised them to lead a life
of renunciation in the midst of the home. He explained
it was a compromise between asceticism and worldly enjoyment.
The householder's life was indeed the best life, because
it offered an easy way for the common man - Remembrance
of God, sharing of food and income, and honest living
- Nam Japna, Wand Chhakna and Dharam-di-kirt. The Guru
started a new centre of worship at Goindwal where he dug
a well for the benefit of the people.
Guru Amardas was very friendly to the emperor Akbar. The
Emperor came to pay respects to Guru Amardas at Goindwal
and according to custom took meals in the Langar. He was
very much impressed by the universal message of Sikhism
and its free kitchen.
Guru Amardas, in the tradition of Guru Nanak, tested his
disciples before nominating a successor. He found in his
son-in-law, Bhai Jetha, a devoted and humble Sikh. He,
therefore, installed him as Guru Ramdas in 1574.
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| 4. |
What do
you know of Guru Ramdas? |
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Guru Ramdas(1534-1581)
was installed as Guru at the age of forty. He put missionary
work on sound basis and sent massands to different parts
of north India to propagate the message of Sikhism. He
himself was fond of serving his disciples. Sometimes,
he would distribute water or pull the fan for the Sangat.
Guru Ramdas was keen on giving a suitable centre of worship
to the Sikhs. He developed the land purchased from local
land owners and established a new township called Ramdaspur.
Many Sikhs settled in the new town because it was situated
on the trade routes. The city was subsequently called
Amritsar.
Guru Ramdas was a perfect example of humility and piety.
Once Sri Chand - the son of Guru Nanak - visited him.
He asked the Guru in a humorous way as to why he maintained
a long and flowing beard. The Guru gave him an apt reply:
"To wipe the dust of your holy feet." Sri Chand was deeply
moved by this answer and expressed regret for his impertinence.
The Guru's mission spread quickly among the poor and the
rich classes. Some aristocrats visited Amritsar and became
his followers. The Guru turned his friendship with Emperor
Akbar to good account by persuading him to relieve distress
and to remove the oppressive taxes on non-Muslims.
Guru Ramdas laid down a Sikh code of conduct and worship.
He prescribed the routine of a Sikh as in his hymn to
be found on page 305 of Guru Granth Sahib. He composed
the Lavan for Sikh marriage cermony and other hymns appropriate
to certain other functions and festivities. Being a talented
musician he composed hymns in eleven new ragas.
Arjan, the youngest son of Guru Ramdas was devoted to
his father. At the bidding of his father, he went to Lahore
to attend a marriage. He was feeling terribly depressed
without his father. He wrote two urgent poetic letters,
full of longing and love for the Guru.
"My soul yearns for the sight of the Guru.
"It bewails like the Chatrik crying for the rain." (A.G.
p.96)
These letters were intercepted by his elder brother Prithi
Chand. When the third letter reached Guru Ramdas, he immediately
called him. Prithi Chand was keen on the succession, but
the Guru tested his sons and finally his choice fell on
Arjan who was installed as the Fifth Guru in 1581.
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| 5. |
What do
you know of Guru Arjan? |
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Guru Arjan(1563-1606)
was in his teens when he was installed as Guru. He developed
Amritsar as a centre of industry and culture for the Sikhs.
He requested Mian Mir - a Moslim divine - to lay the foundation
stone of the Har Mandar (Temple of God). The temple was
built on a level lower than the surrounding land, in the
middle of a beautiful lake. This is now known as the Golden
Temple.
In order to put the township on a sound basis, the Guru
helped the establishment of new trades and professions.
Some of these trades were banking, embriodery, carpentry
and horse trading. Amritsar was centrally situated and
there was enough scope for commercial relations with neighbouring
counteries. The Sikhs were sent to Afghanistan and Central
Asia for buying good horses. The trade in horses gave
Sikhs a taste for riding and horsemanship.
Guru Arjan felt that the Sikhs should have their own scripture.
He collected the hymns of the first four Gurus and of
the Indian Bhagats and Bhatts. He dictated the hymns including
his own to Bhia Gurdas and completed the compilation of
the Adi Granth the first book in 1604.
Guru Arjan was a man of people and wielded great influence.
His growing power and prestige aroused the jealosy of
Emperor Jahangir. Even Muslims came to the Har Mandar.
Jahangir resolved, to use his own words, "to put an end
to this traffic." He asked Guru Arjan to change the text
part of his Granth to include the praises of prophet Mohammed.
The Guru refused to do so. In the meantime, Chandu - the
Diwan - who bore a grudge against the Guru - poisoned
the mind of Jahangir with all sorts of false stories.
Jahangir placed Guru Arjan in the charge of Chandu. The
latter perpetrated tortures like pouring boiling water
on him, throwing burning sand on the Guru. Guru Arjan
bore all these tortures with great resignation.
After nominating his son Har Gobind as his successor,
the Guru was taken to the river bank. His body was then
thrown into the river as a final torture. He is the first
martyr in Sikh history.
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| 6. |
What do
you know of Guru Har Gobind? |
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Guru Har
Gobind (1595-1644) acted as per the advice of his father
to maintain an army. His father had been a victim of Mughal
tyranny. The Mughal rulers wanted to break the power of
the Sikhs. He organized a band of soldiers and trained
them in warfare. Some historians call it the beginning
of a military theorcracy.
Emperor Jahangir felt jealous of the Guru's military power
and had him imprisoned in Gwalior fort. When the Guru's
release was ordered, he refused to leave the fort till
the other Indian princes who were also in jail were released.
After this was done the Guru came to be known as Bandhichhor
or the Great Liberator.
Guru Har Gobind realized that a fight with the Mughal
power was inevitable, so he had his small army well trained.
He himself was a great rider, hunter and swordsman. Cunninghham
reports that he had 800 horses, 300 trained horsemen and
60 artillery-men. Guru Har Gobind fought three major battles
which were forced on him by the Mughals. The first battle
at Amritsar was fought in 1634. The Commandar of the Mughals-Mukhlis
Khan- was completely routed. In the second battle near
Lehra in 1637, the Guru's army was also victorious. The
third battle in which Painde Khan got killed was fought
at Kartarpur in 1638. The Guru's success in all the three
battles created confidence and inspired courage among
his Sikhs.
Guru Har Gobind's career marks the turning point in Sikh
history. Due to the new circumstances, Sikhism was becoming
militant. The Guru carried two swords: one of spiritual
power - Peeri, and the other of military power - Meeri.
The Sikhs had challenged the Mughal power, and has raised
the banner of revolt against a crual and corrupt administration.
The martydom of Guru Arjan had not been in vain. The mission
of the Sikhs henceforth was for the liberation of people
from religious and political tyranny. The use of the sword
as means of defence and justice became popular among the
Guru's followers. In 1644, Guru Har Gobind nominated Guru
Har Rai as his successor.
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| 7. |
What do
you know of Guru Har Rai? |
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Guru Har
Rai(1630-1661) was installed as Guru at the age of 14.
He was the grandson of Guru Har Gobind though without
his military genius. Guru Har Rai was a man of peace and
love. He was fond of serving the Sangat. He urged his
followers to meditate on the hymns of the Guru Granth
Sahib and to lead a life of self-discipline.
Guru Har Rai tried to isolate himself from the intrigues
of the Mughal court. Dara Shikoh came to the Guru's place
and sought his blessing for success against his brother
Aurangzeb. As was the tradition of the Gurus, Har Rai
helped him in his distress as he would have helped any
other man in difficulties. Aurangzeb captured Dara and
had him executed. Emperor Aurangzeb then called the Guru
to his court in connection with his alleged assistance
to Dara. The Guru sent his son Ram Rai to the Mughal court.
There, he worked miracles and even changed the text of
a line of the Granth to please the Emperor. Guru Har Rai
was so completely displeased with Ram Rai on his account
that he disowned him.
Guru Har Rai was a man of great charity and generosity.
Once, the ancestors of the former rulers of Patiala, Nabha
and Jind came to the Guru's Darbar, crying for food and
patting their bellies in token of hunger. The Guru took
pity on them and blessed them. Soon thereafter, they acquired
territories and became Rajahs.
Guru Har Rai loved his devotees and helped them in times
of need. One day Bhai Gobind of Kabul was so engrossed
in his meditation on the Guru that he held him love-fettered
for the whole day. Similarly, one morning the Guru spontaneously
went to the house of an old pious lady who had prepared
loaves of bread for him with great devotion. Knowing that
his end was near, the Guru installed his five-year old
son Harkrishan as the next Guru, early in October, 1661.
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| 8. |
What do
you know of Guru Harkrishan? |
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Guru Harkrishan(1656-1664)
was called upon to assume the responsibilities of leadership
of the Sikh community at the tender age of five. He is
known as the "Child Guru" and is specially loved and cherished
by children and students.
Guru Harkrishan was a genius and showed extraordinary
talents for his age. Once a Brahmin questioned him about
the meaning of certain difficult passages in the Gita.
He wanted to test the intellectual powers of the Guru.
The Guru did not take it ill and called a passing unlettered
water-carrier to expound the meaning of those passages.
The Brahmin was surprised at the extraordinary exposition
and wisdom of the water-carrier. A Gurdwara known as "Panjokhra
Sahib" was later established at this spot.
Once Raja Jai Singh decided to seek and then test out
the genius and wisdom of the child Guru. He disguised
his queen as a slave and made her sit among many other
women in the Guru's presence. He asked the Guru to point
out which was the queen. By his extraordinary talent the
Guru went directly to the queen and sat on her lap. The
Raja became a devoted disciple to the Guru.
The Guru's elder brother Ram Rai complained to Emperor
Aurangzeb that he had been passed over for the succession.
He claimed the right of succession as the eldest son of
Guru Har Rai. The emperor called Guru Harkrishan to Dehli.
In response to the wishes of the Sangat, the Guru went
to Dehli and while there started his mission of healing
the sick. Cholera was raging in the capital at that time.
The Guru brought health and happiness to many Cholera-stricken
people. The Guru stayed at the place where Gurdwara Bangla
Sahib now stands. Soon after, he fell ill. Asked about
his successor, he gave a cryptic reply: "Baba Bakale".
He meant that the next Guru would be found in the village
of Bakala. He passed away on 30th March, 1664.
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| 9. |
What do
you know of Guru Tegh Bahadur? |
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Guru Harkrishan
had not specifically named the Ninth Guru. So no less
than 22 imposters who called themselves Guru set themselves
up in the village of Bakala. Bhai Makhan Shah, a Lubana
went to Bakala to discover the real Guru, there by personal
testimony, he discovered Guru Tegh Bahadur and proclaimed
him as the Ninth Guru in 1664.
Guru Tegh Bahadur's life (1621-1675) may be divided into
three periods: the first period of 23 years spent at Amritsar
along with his father, the second period of 19 years was
spent in quiet meditation at Bakala and the third period
of 11 years he travelled exclusively in eastern India
and then the Punjab.
Dhirmal, a nephew of Guru Tegh Bahadur was extremely jealous
of and angry with the Guru. He wanted to kill the Guru.
So he sent a number of dacoits to plunder the Guru's house.
Sihan one of them, shot the Guru and injured his shoulder.
The next morning, the Sikhs captured Sihan and brought
him to the temple. The Guru pardoned him and set him free.
The Guru Said: "Forgiveness is a great virtue."
Some Kashmiri Hindus who were being forced to accept Islam
came to Guru Tegh Bahadur at Anandpur. The Guru agreed
to sacrifice his life for the protection of the Hindus.
The Hindu pandits sent a message to Emperor Aurangzeb
that if Guru Tegh Bahadur accepted Islam, they would follow
his example.
Emperor Aurangzeb ordered the imprisonment of Guru Tegh
Bahadur. He told him either to accept Islam or to show
a miracle. The Guru refused to do either. With regard
to the performance of a miracle the Guru said: "Is it
not a great miracle that the emperor forgets his own death,
while inflicting it on others?"
Aurangzeb ordered the Guru's execution. The executioner
Adam Shah dealt the blow after the Guru had finished a
recitation of "Japji". The head of the Guru fell into
the lap of a Sikh who took it to Anandpur. The body was
cremated by a Lubana Sikh at the place where now stands
Gurdwara Rakabganj. Guru Tegh Bahadur's martydom is unique,
he gave his life not for the preservation of Sikhism,
but to pretect the Hindu religion. His was the second
martydom in Sikh history.
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| 10. |
What do
you know of Guru Gobind Singh? |
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Guru Gobind
Singh (1666-1708) was installed as the Tenth Guru at the
age of nine, soon after the martyrdom of his father. He
knew that difficult times were ahead, particularly struggle
against the Mughal imperialism. He, therefore, made preparations
to meet the Mughal challenge, by training his disciples
in the art of warfare.
Guru Gobind Singh has four-fold achievements in his credit:
(a) the crushing blow dealt to the Mughal power, (b) the
creation of Khalsa Panth, (c) the production of creative
and martial literature, (d) the installation of the Adi
Granth as the Guru Granth Sahib and the perpetual Guru
for the Sikhs.
Guru Gobind Singh was a true patriot. He upheld the dignity
of man and opposed the tryanny and fanaticism of Aurangzeb.
Emperor Aurangzeb made no secret of spreading Islam by
force. Guru Gobind Singh with his warriors had to fight
on two fronts-against the hill Rajahs and the Mughal army.
His victories in the battle of Bhangani(1687) and Nadaun(1689)
undermined both the powers of the hill Rajahs and the
Mughals. He sacrificed his four sons, wife and mother
for the sake of upholding the cause of justice and freedom.
Guru Gobind Singh exposed the evil deeds of the emperor
in a poetic letter to Aurangzeb, entitled Zafarnama.
The Guru was a literary giant and a patron of poets. The
bards of his court composed epics and martial verses,
to inspire the Sikhs to acts of glory and valour.
Guru Gobind Singh abolished the order of massands-missionaries
because of their misdeeds. He further ordered the end
of personal Gurudom, and declared Sri Guru Granth Sahib
as an eternal Guru.
The creation of the Khalsa Panth in 1699 was another feat
of genius. He conceived the idea of raising an army from
men belonging to the lower castes and regarded as weak
and depressed. He in turn also had his disciples administer
Amrit to him. Guru Gobind Singh died from a mortal wound
inflicted by two Pathans in 1708. Later Gurdwara Abchal
Nagar, was built by Maharaja Ranjit Singh at Nanded on
the spot where the Guru departed his mortal life.
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| 11. |
What do
you know of Banda Singh? |
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Banda Singh
(1670-1716) was born at Rajouri in Jammu State. He was
known as Lachman Dev in his childhood. Soon after a hunt,
he turned ascetic: A Bairagi, and took the name of Madho
Das. He settled down at Nanded. He became a devotee of
the Guru in September 1708 and sought his blessings. Guru
Gobind Singh gave him a sword, five arrows, a flag and
a battle drum and asked him to follow the five commandments
mentioned below:
Remain a celibate: do not marry at all.
Speak the truth and act on it.
Serve and obey the Khalsa Panth.
Do not establish a new sect or have yourself set up as
a king.
Be humble and not haughty.
Taking twenty five Sikhs with him, Banda Singh proceeded
to the Punjab to punish the enemies of the Khalsa Panth.
He attacked Samana in November 1709. Thereafter, Wazir
Khan the Nawab of Sarhind was killed in the battle of
Chaper Chiri on 12th May, 1710.
Banda Singh was crowned at Lahgarh and struck coins in
the name of the Guru. He allowed his Muslim subjects to
follow their religious customs and practices. Soon afterwards,
he extended his sway over Pathankot.
The Mughal emperor was perturbed by the conquests of Banda
Singh and sent a big army to crush him, Banda Singh was
besieged at Gurdas Nangal. After an eight-month siege,
he and his followers were captured on 7th Dec. 1715.
Banda Singh was tortured to death on 7th June 1716. It
is said that Banda Singh confessed that he deserved his
fate for transgressing the commands of Guru Gobind Singh.
Banda Singh's challenge to the Mughal power showed that
the Khalsa had broken the reputation of Mughal invincibility.
Given another chance, they could perhaps lay the foundations
of a Sikh empire. The opportunity came in 1799, when Ranjit
Singh established Sikh rule in the Punjab.
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| 12. |
What do
you know of Maharaja Ranjit Singh? |
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Ranjit Singh
(1780-1839) was a member of the Sukerchakia misal. From
early childhood, he was fond of riding and hunting. Taking
advantage of the unsettled conditions in the Punjab, he
expelled Chet Singh of Bhangi misal from Lahore and crowned
as Maharaja. He captured Amritsar in 1802 and thereafter
assumed full sovereignty over petty chiefs of Malwa. He
crossed the Sutlej for extension of his dominion but the
chiefs of Jind and Kaithal appealed to the British for
help against Ranjit Singh. The British made a treaty with
Ranjit Singh in 1809, declaring the Sutlej river as his
frontier. In 1818, Ranjit Singh annexed Multan and a year
later, Kashmir lay at his feet. He proceeded northward
and annexed Peshawar in 1834.
Ranjit Singh is known as the lion of the Punjab. He was
born soldier and administrator. Sir Lepal Griffin called
him, "The beau ideal of a soldier, strong, spare, active,
courageous and enduring." He had a lot of common sense
and ruled him empire with justice and wisdom. It is surprising
that he abolished the death penality in those turbulent
times. He was very tolerant ruler; the public offices
were held by Muslims, Sikhs and Hindus on equal terms.
He picked men of ability and character for administration
and encouraged budding talent. His royal court was cosmopolitan
in character. He employed European officers to train his
army on modern lines.
Ranjit Singh as a Sikh, created endowments for religious
uses and alloted land to Hindu, Muslim and Sikh shrines
for their upkeep. He was a strict disciplinarian and used
to move in disguise to look after his subjects.
Ranjit Singh gave the Punjab a good and enlightened administration.
He prohibited traffic in women and children. He patronised
artists and warriors. He dispensed justice impartially.
He was fond of the joys of life but never neglected public
affairs for personal pleasure. It is significant that
he gave a period of peace and efficient administration
to the Punjab and checked the aggressive designs of the
British power in Northern India.
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| 13. |
What do
you know of Bhai Vir Singh? |
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Bhai Vir
Singh (1872-1957) was the most important writer and theologian
in Punjabi who expounded Sikh history and philosophy for
more than fifty years. He is regarded as the Bhai Gurdas
of the twentienth century. His most important works are
Guru Nanak Chamatkar, Kalgidhar Chamatkar, Baba Nodh Singh
and Meray Saeeyan jeeo.
Bhai Vir Singh's creative talent was recognized by the
government and the Punjab university. He was given the
title of Padam Shri by the Gov. of India and a Honorary
Doctorate by the Punjab University. H. Chattopadhaya called
him the "sixth river in the land of the five rivers."
His poetry possesses the sublimity of Milton, the spontaneity
of Wordsworth, the music of Tagore and the mysticism of
Yeats. He was the 'finest flower' in the renaissance of
modern Punjab.
Bhai Vir Singh was very versatile. He was poet, novelist
and critic. He found spiritual lessons in the objects
of Nature. The Kikar Tree is a symbol of the spiritual
seeker who must face the slings and arrows of worldly
people. His poetry throbs with the longing of the individual
soul to rejoin the Universal Soul. The hurdle between
man and God is the Ego. Once that is subdued, man may
meet God, face to face. He would find beauty and God's
presence in the ordinary things of life. He believed man
could find peace and bliss through self control and spiritual
effort.
Dr. Vir Singh was also a historical novelist. His important
works in this genre are Sundri, Bijay Singh and Satwant
Kaur. Their popularity, is such that they have been reprinted
many times.
Dr. Vir Singh sang of the struggles of the village folk.
He wrote poems on freedom and patriotism. Bhai Vir Singh
was not only a philosopher but also a stylist. Even his
prose captures the dignity and harmony of poetry. Kalgidhar
Chamatkar is full of purple passages. A registered society,
Bhai Vir Singh Sahitya Sadan, is now busy publishing his
works and popularising them among the masses. His centenary
was celebrated in India and abroad in 1972.
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| 14. |
What do
you know of Sikh Paintings? |
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The Sikh
school of painting is a distinct contribution to Indian
art. The School originated in the days of Maharaja Ranjit
Singh who was a liberal patron of arts. He also employed
artists who decorate and panel the Golden Temple, Amritsar.
According to W.G. Archer, there are three distict branches
of the Sikh School: Guler Paintings, Kangra Paintings
and Lahore Paintings. Guler became a part of Ranjit Singh's
kingdom in 1813. Guler artists who had worked earlier
on Rajput themes, now began to experiment with Sikh themes
like the portrait of Sikh Gurus and Sikh dignitaries.
The Kangra painters, when Kangra came under the control
of Raja Sher Singh, son of Maharaja Ranjit Singh, portrayed
Sikhs as aristocrats and lovers. The Lohore painters specialized
in portrait of water color miniatures. Schoefft, a hungarian
artist, drew sketches of the Golden Temple in the days
of Raja Sher Singh. Between the fall of the Sikh empire
and the twenties of this present century, flourished Sikh
painters like Kishen Singh of Kapurthala, Bishan Singh
of Amritsar and Kapur Singh.
Sikh painting is primarily of portraiture. It deals with
historical characters and historical events. Sikh portraiture
developed from the political struggle and it is through
understanding the roles which certain individuals played,
that we can understand their significance in painting.
One of the outstanding painters was Amrita Shergill (1913-41).
Another artist named Gian Singh did a good deal of fresco
painting on the inner walls and arches of the Golden Temple.
His work in human, religous, floral and zoological motifs
may be seen on the roof and corridors of the Temple. His
technique is called Mohra Qashi.
Amongh contemporary painters, S.G. Thakur Singh and Sobha
Singh are prominent. S. Kirpal Singh has executed a number
of large canvas paintings for the S.G.P.C. He has dealt
particularly with themes of the persecution of the Sikhs
by the Mughal Governments in the 17th and 18th centuries.
An exhibition of paintings of Guru Nanak was held in November,
1965, at Dehli by the "1969 Group." Mr. W.G. Archer has
printed 119 plates in his book entitled Paintings of the
Sikhs London (1966). The latest book entitled Sikh Portraits
by European Artists, and edited by F.S. Aijzuddin also
throws light on social and cultural leaders of the Punjab.
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| 15. |
Give a
brief history of the Golden Temple? |
|
Guru Ramdas
wanted to give the Sikhs a central place of worship. For
this reason he founded a township, called after his name
in 1577. In 1589, Guru Arjan requested a Muslim divine
named Mian Mir, to lay the foundation of the Sikh Temple.
This is known as Har Mandar - God's House - popularly
called the Golden Temple. The temple is an example of
religious emotion exemplified in marble, glass, colour
and gold. The shrine is encircled by a beautiful artificial
lake: "The pool of nectar - Amritsar". The reflections
of the Temple building in the water strikingly magnify
the artistic concept of the whole structure.
The other seat of Sikh Power called 'Akal Takhat' was
started in 1609 by Guru Hargobind for the holding of Diwans
(Congregations) and other special celebrations. It was
partly rebuilt after the army attack in June 1984.
The Muslim Governor of Lahore took possession of the temple
in 1736. Bhai Mani Singh made an attempt to hold a special
Diwali Diwan in the temple in 1768. This proved unsuccessful
and cost him his life. Lakhpat Rai, the commandar of Mughal
forces, occupied Amritsar in 1741.
Ahmed Shah Durrani attacked Amritsar on 10th April, 1762,
damaged the temple and desecrated the tank. The Sikhs
avenged this sacrilege by attacking the rear of his army.
The Golden Temple is regarded as an outstanding example
of "Sikh architecture". It combines in its own right Hindu
and Islamic features. Its styling adapts Moghul design
with elaborations. Among its typical external features
are four chhattries or kiosks which ornament the corners
of Har Mandar's base. Inverted and guilded lotus flowers
form its domes. Use is also made of oriel windows with
shallow elliptic cornices supported on brackets. The arches
are enriched with inlaid semiprecious stone foliations
while the inner walls in addition to guilding and foliations
also carry fresco paintings using the technique of Mohra
Qashi (it is a special kind of decoration plaster).
The present temple and its decorations were undertaken
in the times of Maharaja Ranjit Singh. He donated many
precious articles. The Golden Temple came under popular
control in November 1920. The recent broadening of the
Parkarma and the development of the Central Sikh Museum
have added to the attractions of the temple. The desilting
of the tank was last done in 1973. Special celebrations
were held in the Golden Temple in Oct. 1977 on the 400th
Foundation Day of the city of Amritsar. The army attack
on the Golden Temple in June 1984 has left scars on the
super-structure.
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| 16. |
Give an
account of the Singh Sabha Movement? |
|
The originn
or the Singh Sabha Movement lay in the realization by
the Sikh leaders of the Eighteen seventies (last century)
that Sikhism was dominated by Hindu practices and should
be reformed to accord with the ideals of the Sikh Gurus.
The movement was also reacting to the proselytizing activities
of the Christian missionaries and the Hindu Arya Samaj
movement in the Punjab.
The immediate cause of the beginning of the movement was
the decision of four Sikh students of the Amritsar Mission
School, early in 1873, to embrace Christianity. It gave
a rude shock to the Sikh leaders. They succeeded in persuading
these students to change their decisions and to continue
living as Sikhs. A meeting of Sikh leaders, including
prominent Gianis, Nirmalas and Udasis was held in Amritsar,
on 1st Oct, 1873. As a result of their deliberations,
a society named "Sri Guru Singh Sabha" was constituted
and registered under existing law. The objectives of the
Singh Sabha movement were to propagate the principles
of Sikhism in its pure form, to remove untouchability,
to perform Sikh ceremonies at the time of birth, marriage
and death, to publish literature on the Sikh religion
and history, to popularize the teaching of Gurmukhi, to
reclaim apostates (patits) and to provide secondary and
higher education to Sikhs and others.
As the movement gathered momentum branches were started
in Lahore and other major towns of the Punjab. Under the
leadership of Bhai Gurmukh Singh, it got Punjabi and Gurmukhi
recognized as subjects of study at the college level.
It also started a Punjabi weekly in 1880 called "Gurmukhi
Akhbar". Thereafter, Singh Sabhas sprang up all over India
and reorganized Sikh missionary work in their areas by
encouraging Ragi-groups and training preachers.
The Centenary of the Singh Sabha movement was celebrated
in 1973 by the Singh Sabha Shatabdi Committee, in Amritsar.
Now it has a permanent form and it is called the Kendri
Sri Guru Singh Sabha with a Head Office in Amritsar and
Administrative Office in New Dehli. It has also opened
a regional Office for the U.K. Sikhs in London. It has
organized a number of Seminars on Sikh themes and conventions
all over India. It has also produced a lot of literature
in Punjabi, expounding the doctrines and practices of
Sikhism. It issues a monthly magazine in Gurmukhi called
Singh Sabha Patrika. Recently it exposed the hypocrisies,
heresies and criminal and malicious, activities of the
Nirankari sect. It has started a missionaryy school at
Mehrauli which offers a three-year course in Sikhism including
Gurbani, Kirtan, History, Philosophy and Comparative Religion.
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| 17. |
What do
you know of the Chief Khalsa Diwan? |
|
The originn
or the Singh Sabha Movement lay in the realization by
the Sikh leaders of the Eighteen seventies (last century)
that Sikhism was dominated by Hindu practices and should
be reformed to accord with the ideals of the Sikh Gurus.
The movement was also reacting to the proselytizing activities
of the Christian missionaries and the Hindu Arya Samaj
movement in the Punjab.
The immediate cause of the beginning of the movement was
the decision of four Sikh students of the Amritsar Mission
School, early in 1873, to embrace Christianity. It gave
a rude shock to the Sikh leaders. They succeeded in persuading
these students to change their decisions and to continue
living as Sikhs. A meeting of Sikh leaders, including
prominent Gianis, Nirmalas and Udasis was held in Amritsar,
on 1st Oct, 1873. As a result of their deliberations,
a society named \"Sri Guru Singh Sabha\" was constituted
and registered under existing law. The objectives of the
Singh Sabha movement were to propagate the principles
of Sikhism in its pure form, to remove untouchability,
to perform Sikh ceremonies at the time of birth, marriage
and death, to publish literature on the Sikh religion
and history, to popularize the teaching of Gurmukhi, to
reclaim apostates (patits) and to provide secondary and
higher education to Sikhs and others.
As the movement gathered momentum branches were started
in Lahore and other major towns of the Punjab. Under the
leadership of Bhai Gurmukh Singh, it got Punjabi and Gurmukhi
recognized as subjects of study at the college level.
It also started a Punjabi weekly in 1880 called \"Gurmukhi
Akhbar\". Thereafter, Singh Sabhas sprang up all over
India and reorganized Sikh missionary work in their areas
by encouraging Ragi-groups and training preachers.
The Centenary of the Singh Sabha movement was celebrated
in 1973 by the Singh Sabha Shatabdi Committee, in Amritsar.
Now it has a permanent form and it is called the Kendri
Sri Guru Singh Sabha with a Head Office in Amritsar and
Administrative Office in New Dehli. It has also opened
a regional Office for the U.K. Sikhs in London. It has
organized a number of Seminars on Sikh themes and conventions
all over India. It has also produced a lot of literature
in Punjabi, expounding the doctrines and practices of
Sikhism. It issues a monthly magazine in Gurmukhi called
Singh Sabha Patrika. Recently it exposed the hypocrisies,
heresies and criminal and malicious, activities of the
Nirankari sect. It has started a missionaryy school at
Mehrauli which offers a three-year course in Sikhism including
Gurbani, Kirtan, History, Philosophy and Comparative Religion.
As early as 1873 a movement was started in the Punjab
for protecting the Rights of the Sikhs and for maintaining
the prestige and purity of the Sikh faith. It was originally
part of the Singh Sabha Movement. It became necessary
to have a central organization to co-ordinate the activities
of local Singh Sabhas. A big religous congregation was
held on 30th October, 1902, at Amritsar, for this purpose.
At this meeting the "Chief Khalsa Diwan" was formed. It
was registered under the Societies Registratic Act of
1869, on the 9th July, 1904. The founder of the Diwan-Sir
Sunder Singh Majithia, gathered around him sincere and
zealous workers like Bhia Vir Singh, S. Harbans Singh
of Attari, S. Trilochan Singh and Principle Jodh Singh.
The aim of the Diwan was four-fold: (i) to promote the
social, economic and moral uplift of the Sikhs, (ii) to
propagate the message of Sikhism, (iii) to remove illiteracy,
(iv) to protect the political rights of the Sikhs and
ensure the redress of their grievances, by constitutional
means. The constitution of the Diwan provides for a broad
based representation of the four Takhats, the Singh Sabhas
and the missionary associations.
The Diwan has had considerable success in the cultural
and educational fields. The educational committee of the
Diwan, started in January, 1908, has held annual sessions
of the All India Sikh educational Conference. The Diwan
has a large number of educational institutions under its
management. A high percentage of literacy among the Sikhs,
is an of-shoot of the educational effort of the Diwan.
It has redressed many Sikh grievances against the discrimination
of Sikhs in government services.
The Chief Khalsa Diwan actively encouraged the production
of Punjabi literature. The Sikh Tract Society was affiliated
to the Diwan. it took a leading part in the movements
for the carrying of the Kirpan and Achhut Udhar. It also
runs the Central Khalsa Orphanage, Homeopathic Hospital,
Khalsa Parcharak Vidyalaya and Khalsa Hospital, Tarn Taran.
Examining its past record, the Diwan provides a useful
service to the Panth.
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| 18. |
What do
you know of the Gurdwara Reform Movement? |
|
Towards the
end of the 19th century, the Sikhs felt a need to recapture
the glory of the Sikh faith by following its traditions.
The Singh Sabha Movement had earlier prepared the ground
for a revival of the Sikhism. Many of the old and historical
Gurdwaras were under the control of the Mahants - professional
priests. They used the offerings and income for their
personal use. The aim of the Gurdwaras Reform Movement
- Akali Laher was to liberate the Gurdwaras from the arbitrary
control of Mahants and to bring them under popular control.
The Government and other vested interests, were against
this popular movement. So the Sikhs had to undergo lots
of hardship and terrible suffering in order to improve
the administration of their religous shrines.
This popular movement gathered momentum with the Parchar
of the Akalis. Moreover, the democratic principles of
the Sikh Religion, under the extravagance and immorality
of the Mahants, the need for removal of untouchablity
and the utilisation of Gurdwara funds for educational
and charitable purposes, were responsible for its mass-appeal.
Perhaps, the first incident which focussed public attention
on the need to improve the Gurdwara was the famous Rakabganj
case in 1914. The Government had demolished a part of
the Gurdwara wall for the purpose of road-making. The
Sikhs had to start an agitation to oppose this; ultimately
the Government had to yield to public opinion.
The establishment of the Sikh League in 1919 helped the
Gurdwara Reform Movement. The Sikhs practised peaceful
non-cooperation with the Government. They demanded popular
control of the Golden Temple and the Khalsa College, Amritsar.
The Government transferred the management of the Khalsa
College to a Sikh Managing Committee. The Sikh conference
held at Amritsar in 1920 appointed a Committee for the
management of Sikh temples.
The tragedies of Nankana Sahib (1921) Panja Sahib, Guru-ka-Bagh
and Jaito brought untold misery to the Sikhs. Ultimately
the Punjab Government acceded to its demands and passed
the Sikh Gurdwara Act on 6th July, 1925. Thus finally
bringing Sikh temples under the control of elected representative.
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| 19. |
What do
you know of the Shiromani Gurdwara Prabandhak Committee? |
|
The Shiromani
Gurdwara Prabandhak Committee popularly known as the SGPC-
is a statutory body constituted under an Act of the Punjab
Legislature passed on 9th July 1925. It is invested with
certain duties regarding the administration of Gurdwaras,
educational programmes and the propagation of the Sikh
faith. Its Dharam Parchar Committee is specifically meant
for the publication of literature on Sikhism. It has produced
a number of books and tracts on Sikhism in English and
modern Indian languages.
The SGPC controls the golden Temple, the Langar attached
to it, Guru Ramdas Nivas and Guru Ramdas Hospital, Amritsar.
It also manages the Khalsa College Bombay, Mata Gujri
College, Fatehgarh Sahib, Bhupindra Khalsa High School,
Moga, Shri Guru Ramdas Khalsa High School, Amritsar and
Guru Nanak Girls Higher Secondary School, Amritsar. It
runs the Shahid Sikh Missions at Aligarh, Burhanpur and
Hapur. In addition, the SGPC employs teams of Ragis and
missionaries for the propagation of the Sikh faith in
the Punjab and U.P. It also looks after the interests
of those Sikh farmers who have settled in Ganganagar (Rajasthan)
and Terai (U.P.)
The SGPC awards divinity scholarships to students who
win the top positions in competitive examinations held
every year. It provides teams and aid for Amrit Parchar.
It has recently established a Central Sikh Museum where
heir-looms, old manuscripts and paintings are displayed.
The Central Sikh Ithas Research Board is one of its main
departments. It also maintains a research and reference
library on Sikh history.
Recently, the SGPC lent its support to the movement for
the formation of a Punjabi State on a linguistic basis.
The Central Government agreed to the linguistic division
of Punjab and the new Punjab State was thus formed in
November 1966.
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| 20. |
What is
the contribution of the Sikhs to the struggle for India's
independence? |
|
The part
played by the Sikhs in the overthrow of British rule was
significant. Recently it has been established that the
first and second Sikh Wars were fought to prevent the
British aggression in the Punjab.
After the fall of the Punjab, the Sikhs felt a nostalgia
for the glories and achievements of the Sikh rule of Ranjit
Singh's time. As early as 1860, Baba Ram Singh, leader
of the Kuka or Namdhari movement, raised the banner of
revolt against the British regime. Ram Singh was deported
to Rangoon where he died in 1885. More than 66 of his
followers were blown away from the guns in 1872 without
any trial, by Mr. Cowan - a British civil servant.
In January, 1909, Indian leaders held a public meeting
in Caxton Hall, London, to celebrate the birth anniversary
of Guru Gobind Singh. There it was proclaimed that Sikhs
all over the world should start an agitation for the liberation
of India. In response to this clarion call, the Sikhs
who had settled in foreign counteries decided to continue
the freedom struggle. In 1913, more than 200 Indians,
mostly Sikhs, founded the well-known Ghadar Party in California
to liberate India from the British yoke, by force of arms.
Baba Gurdit Singh chartered a Japanese ship called Komagata
Maru in 1913 and sailed with about 300 Indian nationals
to Vancouver. The passangers were not allowed to disembark
on the west coast of Canada and were subjected to many
hardships. After two months of suffering, the passengers
were made to land at Calcutta. Their procession was fired
upon and more than 21 Sikhs lost their lives. The remaining
Sikhs were arrested and sent to the Punjab.
The Sikhs again bore the brunt of General O'Dyer's persecution.
In the Jallianwallah Bagh massacre (1919), more than 400
Sikhs lost their lives. The Sikhs took a leading role
in the Indian National Army raised by Subhash Chandra
Bose in 1942 for the liberation of India. General Mohan
Singh organized the Sikh population of Malaysia and took
part in the expulsion of British forces in South-East
Asia. The Sikhs also took an active part in 'Quit India'
movement in 1942. It is therefore, correct to say that
the contribution of the Sikhs to freedom struggle has
been substantial and significant.
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| 21. |
What do
you know of Guru Gobind Singh Foundation, Chandigarh? |
|
Guru Gobind
Singh Foundation was set up in Chandigarh in 1965 in order
to organize the 300th Birth-anniversary of Guru Gobind
Singh and to implement suitable projects in memory of
the Tenth Guru. The Punjab Government gave a seed-grant
of Rupees 12 lakhs, and donations were collected from
the public both for the celebration in 1966-67 and the
establishment of suitable useful institutions. At the
initiative of the Foundation, the weapons of Guru Gobind
Singh were received from U.K. in Delhi on 1st january
1966, and they were displayed at various places throughout
India.
The 300th birthday of Guru Gobind Singh which fell on
17th January 1967 was celebrated by Sikhs all over the
world. Special functions were held in historical Gurdwaras
and other places connected with the Tenth Guru. The G.G.S.
Foundation published more than a dozen books on the life
and work of Guru Gobind Singh in English and Punjabi.
The main projects and achievements of the Foundation are
as under:
(i) Guru Gobind Singh Bhawan, Chandigarh, constucted on
a four-acre plot provides a library, a book-store, a multi-purpose
air-conditioned hall and seminar rooms.
(ii) Guru Nanak College was established at Madras in 1969
from generous grants given by the Foundation.
(iii) Guru Nanak Public School, Chandigarh was established
at a cost of Rupees 8 lakhs.
(iv) A writers' Home called "Vidyasa" at a cost of Rupees
4.5 lakhs was established at Paonta Sahib (Himachal Pradesh).
It provides a library and guest house for scholars.
(v) The Foundation provided funds for the constructions
of an Operation Theatre in the Ghani Khan Nabi Khan Hospital
at Machiwara.
(vi) The Foundation took a leading part in the inaugaration
of Guru Gobind Marg (national Highway) in 1973 and provided
funds for the construction of a number of pillars on the
route called "Dashmesh Pillars".
The Foundation organizes lectures and seminars on Sikhism
from time to time. it hosts the All-India Sikh Education
conference in 1981. |
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| 22. |
What do
you know of Guru Nanak Foundation, New Dehli? |
|
Guru Nanak
Foundation was set up in 1965 to organize the Quincentenary
celebrations of the birthday of Guru Nanak scheduled for
1969, and to promote Guru Nanak's teachings. The Government
of India gave a special grant to the Foundation for the
establishment of Guru Nanak Institute of Comparative Religions
aaand a department of musicology at Dehli. The Foundation
has both Sikhs and non-Sikhs on its Governing Body, consisting
of 51 members.
The Foundation's activities and achievements are listed
below:
1. Promotion of Sikh studies through Gurmat College, Patiala,
which is affiliated to Punjabi University, Patiala for
the M.A. Degree in Religous Studies.
2. Preparation of L.P. Records of Guru Nanak's Hymns in
classical ragas. So far eight records have been released.
3. Establishment of Guru Nanak Public library for the
benefit of scholars and the public.
4. Holding of seminars on Sikhism from time to time.
5. Financial support for scholars working at the Institute
for the Ph.D. Degree of Punjab University. Junior and
senior scholarships are given to research students.
6. Publication of over 20 books on Guru Nanak in English,
Hindi and Punjabi.
7. Guru Nanak Memorial lectures: This is an annual feature
and distinguished scholars are invited for lectures which
are published later by the Foundation.
8. Inter-school Gurbani competition and Inter-college
essay competition.
9. Preparation of a pictorial history of the Sikhs.
10. Publication of a bi-annual journal called "Studies
in Sikhism and comparative religion." Three volumes have
been published so far.
11. Establishment of a Sikh reference Library for collecting
manuscripts and rare data is under the consideration of
the Foundation.
12. An international Conference on "Religion and Peace"
was organized by the Foundation in its auditorium in February
1985.
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| 23. |
What do
you know of Pingalwara, Amritsar? |
|
Pingalwara
literally means a home for the crippled. However, this
institution caters to the needs of the handicapped, the
insane and the terminally sick. It is primarily a rescue-home
for the poor, helpless and maimed.
The promotor of the Pingalwara is Bhagat Puran Singh,
a selfless and dedicated Sikh. He was born in Lahore and
used to do voluntary service at Gurdwara Dera Sahib. He
would clear the streets of Lahore and cremate the unclaimed
dead. He took care of the destitute and took the sick
to the hospital for treatment.
After the partition of India in 1947, Bhagat Puran Singh
set up a centre at Amritsar. First, he had a few tents
to accommodate the poor and the sick. Soon he got a plot
of land and constructed a three story building to house
250 patients. The unclaimed bodies of those who die in
Pingalwara are taken to the local medical college for
teaching anatomy. Pingalwara receives grants from the
government, Shiromani Gurdwara Parbandhak Committe, Amritsar
and smiilar charitable institutions. Sikhs, both in India
and abroad, collect funds and send them to the Pingalwara.
Bhagat Puran Singh is an institution in himself. He is
an unassuming and dedicated Sikh, who reminds one of Bhai
Kanhiya, a Sikh of the Tenth Guru. Puran Singh is a true
Sikh in the old tradition and has won public esteem for
his humanitarian work all over India. He is called by
various epithets - 'Mother Tereasa of Punjab', 'the bearded
saint of Amritsar', 'Bhai Kanhiya of the twentieth century'.
Recently Bhagat Puran Singh got a cash reward of Rs. 20,000
from the punjab Government and he donated it to the Pingalwara.
He is hopeful of carrying on his selfless work until the
end of his life. At the age of eighty, he maintians a
busy schedule of service till late in the night. He has
no worry about funds for the institute. He similingly
declares, "This is God's work, and I feel confident that
He will look after it." This institute is a registered
charity and will continue to function after Bhagat Puran
Singh's passing away.
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