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Who were the Nihang warriors?

Who were the Nihang warriors?

The Nihang, also known as Akali, is a historical warrior order of the Sikh community that originated in the Indian subcontinent. They are believed to have originated from either the attire worn by Fateh Singh or from the "Akali" army founded by Guru Hargobind. The Nihang played a significant role in early Sikh military history, known for their bravery and fighting skills despite being outnumbered. They traditionally served as irregular guerilla squad in the Sikh Khalsa Army during the Sikh Empire. Akali The term Akali/Akaali refers to the concept of timelessness or immortality, meaning someone who is subject to none but God only. The terms Akali, Khalsa and Sikh are interchangeable, with Akali first being used during the time of Guru Gobind Singh Sahib and becoming popular in the late 18th century. It is associated with qualities such as commitment, fearlessness, boldness, struggle, and justice. Etymology The word Nihang is believed to have originated from the Persian word for a mythical sea creature, "Nahang," which was used by Mughal historians to compare the fierce nature of Akali with that of a crocodile. However, in Sikhism, the term Akali refers to the immortal army of Akal (God). Origin According to Pashaura Singh and Louis E. Fenech, there are three main theories about the origin of Nihangs: the first theory is that they began with the son of Guru Gobind Singh, Fateh Singh, and his blue clothing and turban, which the Guru prescribed as a uniform for his warriors. The second theory is that they originate from the disguise of Guru Gobind Singh when he escaped from Chamkaur in 1704 or 1705. The third theory postulates that they can be traced back to the garb of Akali Naina Singh of the Nishanwalia Misl. Arms and Attire The traditional attire of Nihangs is known as Khalsa Swarupa, which includes a full outfit of bright blue, chosen by Guru Gobind Singh after conflicts with Vazir Khan, the Mughal Governor of Sirhind. It features several edged bracelets of iron around each wrist, called jangi kara, and steel quoits, called chakram, tied in their tall, conical blue turbans. They also wear either a dori kirpan, which is a type of open-blade dagger worn with a rope, or a pesh kabaz, a precursor to the modern kirpan. When fully armed, Nihangs also carry one or two swords, such as the curved talwar or the straight khanda, a dagger called katar on the left hip, a buffalo-hide buckler called dhal on the back, a large chakram around the neck, and an iron chain. In times of war, they may also carry a bow or spear. Their armor includes sanjo or iron chainmail worn under an iron breastplate, called char aina, and war-shoes made of iron at the toe, which can inflict cuts and stab wounds. Rarely, they might also be armed with a musket or matchlock. They were particularly known for their high turbans, called dastar bunga, and their use of the chakram or war-quoit. These turbans were often pointed at the top and outfitted with a trident called astbhuja, or sometimes with an iron claw called bagh naka, and one or several chakrams to slice at an opponent's eyes. These steel-reinforced turbans, it was said, afforded enough protection so that there was no need for any other form of headgear. Today, Nihangs still wear miniature versions of five weapons, called pancha shastra, in their turbans, namely the chakram, the khanda (sword), the karud (dagger), the kirpan, and the tir (arrow). Nihang Factions Today The Budha Dal is a group that was originally created by splitting the Dal Khalsa into two, for older members (over 40). The Taruna Dal, also created by splitting the Dal Khalsa, is intended for younger members (under 40). The Taruna Dal was further divided into five jathas, each with 1300 to 2000 men, and a separate drum and banner. The Bidhi Chand Dal descends from the lineage of Bidhi Chand, a contemporary warrior and companion of the Sikh Gurus. The Ranghreta (or Rangreta) Dal is prominent amongst Mazhabi Sikhs. These last two groups are much less prominent than the first two. Each Dal consists of both a mobile and stationary group. The mobile group of the Budha Dal, for example, is the Dalpanth. There have been incidents of conflict in the past between different groups of Akalis, even within the same faction. Nishan Sahib The Nihangs uphold the original teachings of Sikhism and wear traditional navy/electric blue and bright yellow or basanti attire, including a tegha, Dhal (shield), and katar. Yellow in Punjabi culture symbolizes sacrifice, revolt, and honor, while blue represents courage, bravery, and patriotism. The Gurus stated that these colors, usually associated with the Khalsa and Kshatriyas, are the colors of the casteless Khalsa.

BABA DEEP SINGH JI STORY

BABA DEEP SINGH JI STORY

Shaheed Baba Deep Singh Ji is one of most honored martyrs of Sikh history. His parents, Bhai Bhagtu Ji and Mata Jeonee Ji, lived in the village of Pahuwind, Amritsar, India. They were hard working Sikh farmers but had not been blessed with any children. A Sikh saint told them one day that they would have a special child whom they should name Deep (meaning one who gives light). Baba Deep Singh Ji was born to them on January 26, 1682 (14 Maagh Sunmat 1739). Since Deep was an only child, his parents raised him with much devotion and affection. At the age of twelve, Baba Deep Singh Ji went with his parents to Anandpur Sahib to meet Guru Gobind Singh Ji, the tenth Sikh guru. They stayed at Anandpur Sahib for several days, doing seva (service) with the Sikh community. When his parents were ready to return to their village, Guru Gobind Singh Ji asked Baba Deep Singh Ji to stay with him. He humbly accepted Guru Ji's command and began serving him. While at Anandpur Sahib, Baba Deep Singh Ji learned about Sikh philosophy and Sri Guru Granth Sahib, the Sikh holy book of scriptures. He learned gurmukhi (Punjabi script) and several other languages. Guru Gobind Singh Ji also taught him horseback riding, hunting and arms training. At the age of eighteen, he received amrit (holy water) from Guru Ji on Vaisakhi. As a amritdhari Sikh, Baba Deep Singh Ji took an oath to serve as God's soldier - Sikhs are to always help the weak and needy, and to fight for truth and justice. Baba Deep Singh Ji soon became one of Guru Gobind Singh Ji's most beloved Sikhs. Baba Deep Singh Ji stayed in Guru Gobind Singh Ji's service for about eight years. At Guru Ji's request, he returned to his village to help his parents. A year after his return to Pahuwind, a Sikh messenger arrived from Guru Gobind Singh Ji. Baba Deep Singh Ji was told that Guru Ji had left his fort in Anandpur Sahib after fighting with the Hindu hill rajas for six months. He also learned that the Guru's four sons and his mother, Mata Gujri, had all become separated. Upon hearing such disheartening news, Baba Deep Singh Ji immediately left Pahuwind to meet Guru Gobind Singh Ji. Baba Deep Singh Ji met Guru Gobind Singh Ji again at Damdama Sahib in Talwandi. Here, he learned that two of the Guru' sons, Ajit Singh and Jujhar Singh, had lost their lives in the battle of Chamkaur. Guru Ji also told him that his two younger sons, Zorawar Singh and Fateh Singh, were cruelly murdered at the city of Sirhind under the orders of the Muslim governor, Wazir Khan.    Baba Deep Singh Ji had been summoned to Damdama Sahib to work with Bhai Mani Singh Ji to prepare the final text of Sri Guru Granth Sahib. Guru Gobind Singh Ji recited the entire Granth Sahib to them while they wrote the text. On its completion, Baba Deep Singh Ji hand wrote five more copies of the holy scriptures. Four copies were sent to Sri Akal Takht Sahib, Sri Takht Patna Sahib, Sri Takht Hazur Sahib, and Sri Takht Anandpur Sahib. Another copy was prepared by Baba Deep Singh Ji in Arabic script and sent to the Middle East. Baba Deep Singh Ji was soon regarded as one of the most devout Sikhs of his time. While preparing copies of Sri Guru Granth Sahib, Baba Deep Singh Ji questioned Bhai Mani Singh Ji about a line of gurbani: "mitar pyare nu hal fakeera da kahna". Baba Deep Singh Ji felt that the line had been stated incorrectly because the Guru could never be a fakeer (beggar). He felt that the line should have been stated as "mitar pyare nu hal mureedan da kahna". Bhai Mani Singh Ji warned Baba Deep Singh Ji that in order to make an alteration to gurbani, he would need to give a part of himself in return. Baba Deep Singh Ji agreed to this, declaring that he was prepared to give his head for the sake of the panth. Therefore, Baba Ji was given the title of "Shaheed" (martyr) while alive. In 1706, Guru Gobind Singh Ji placed Baba Deep Singh Ji in charge at Damdama Sahib, while Bhai Mani Singh Ji was made head priest of Harimander Sahib in Amritsar. Baba Deep Singh Ji spent many years at Damdama Sahib preaching Sikh values and teachings and doing service for the community. He was always ready to serve those in need and to fight for justice. Baba Ji also continued to write gutkas (books of hymns) and distributed them to the Sikh community. In 1707, Baba Deep Singh Ji joined Banda Singh Bahadur to fight for the freedom of Punjab. They fought together in the battle at Sirhind - the city in which Guru Gobind Singh Ji's younger sons had been killed. Although the Muslim army outnumbered the Sikhs significantly, the Sikh army was able to easily defeat the Muslim forces. During the battle, Baba Deep Singh Ji beheaded Wazir Khan. Later, when the Sikh forces were reorganized into twelve misls (groups), Baba Deep Singh Ji was appointed in charge of the Shaheedi division. As the leader of the Shaheedi misl, he achieved numerous victories for the Sikhs. In 1716, the Sikh community became divided into two separate groups. One group, known as the Bandahi Khalsa, believed that Banda Singh Bahadur is the last Sikh guru, while the other group, the Tatt Khalsa, believed that Sri Guru Granth Sahib is the guru. These two groups began to dispute over control of Sri Harimander Sahib. Baba Deep Singh Ji was asked to help in reaching an agreement between the two parties. After speaking to both sides, it was decided by Baba Deep Singh Ji and Bhai Mani Singh Ji that two slips of paper would be written with each group's name on it. The slips of paper would then be tossed into the sarovar (pool of holy water); whichever group's paper stayed afloat the longest would be allowed to stay at Sri Harimander Sahib while the other group would agree to leave. Both parties agreed to this solution. Baba Deep Singh Ji did ardas (prayer) and let the slips float in the water. In a few minutes, one paper began to sink and soon disappeared beneath the water. The other slip, which remained afloat, was lifted out of the sarovar. The name on this slip was Tatt Khalsa - therefore, the Bandahi Khalsa were forced to leave Sri Harimander Sahib forever. In 1755, Ahmad Shah Abdali, the emperor of Afghanistan, attacked India for the fifth time. After looting many Indian cities including Delhi, he brought back with him gold, jewelry, and thousands of captured young women. When Baba Deep Singh Ji learned about this atrocity, he took a group of Sikhs and ambushed Ahmad Shah's forces. Baba Deep Singh Ji and his men freed much of Ahmad Shah's stolen goods and liberated the prisoners, returning them to their homes. Ahmad Shah Abdali was able to escape to Lahore. Angered by the attack from the Sikhs, he decided to destroy the Sikh community. He appointed his son, Tamur Shah, as the governor of Lahore, and made Jahan Khan his general. In order to destroy the source of the Sikh's spiritual strength, he ordered Jahan Khan to destroy Sri Harimander Sahib. Following orders, in 1757, Jahan Khan proceeded to Amritsar with heavy artillery. Many Sikhs died trying to defend Sri Harimander Sahib but unfortunately the gurdwara and its surrounding buildings were demolished and the sarovar was filled with dirt and debris. Sri Harimander Sahib was then closed to all Sikhs. At this time, Baba Deep Singh Ji was at Damdama Sahib. When he learned about this disturbing news, he immediately declared his intention of expelling the Afghans and rebuilding the gurdwara. He took a vow not to come back alive without fulfilling this mission. Baba Deep Singh Ji did ardas while promising to get to Sri Harimander Sahib: "Sir jaave ta jaave, mera Sikhi sidhak na jaave" (If my head is severed, let it be, but don't severe my Sikh way of life)" Although Baba Deep Singh Ji was seventy-five years old, he still had the strength of a young warrior. He gathered a large group of Sikhs and advanced towards Sir Harimander Sahib. By the time they reached the village of Tern Taran, about ten miles from Amritsar, their numbers had risen to about five thousand. At this time, Baba Ji drew a line on the ground with his khanda, and asked only those who were willing to fight and die to cross the line. All of the Sikhs there crossed the line eagerly. Baba Deep Singh Ji then recited the shabad: "Jo to praym khaylan ka chaao, sir dhar talee galee mayree aao." (Those who wish to play the game of love (follow Sikhism), come to me with your head in your palm.) "It maarag pair dhareejai, sir deejai kaan na keejai." (If you wish your feet to travel this path, don't delay in accepting to give your head.) When news of Baba Deep Singh Ji's intentions reached Jahan Khan, he immediately mobilized an army of 20,000 men and proceeded towards Tern Taran. Baba Deep Singh Ji's army intercepted Jahan Khan's forces near the village of Goharwal, about five miles from Amritsar. At this point, there was a clash between both sides. Baba Deep Singh Ji fought with his 18-ser khanda (weighing about 32 lbs.). Each Sikh fought with such great valor and courage that the enemy was almost defeated. During the midst of battle, a large army of reinforcements arrived for Jahan Khan's men, turning the odds against the Sikhs. Yet, the Sikhs with Baba Deep Singh Ji as their head continued fighting and advancing towards Amritsar. During the clash, one of the Mogul commanders, Jamal Khan, attacked Baba Deep Singh Ji. As they fought, both men swung their weapons with great force, leaving both of their heads separated from their bodies. After seeing this scene, a young Sikh warrior called out to Baba Ji, reminding him of his vow to reach Sri Harimander Sahib. Upon hearing this, Baba Deep Singh Ji immediately stood up, holding his head on his left palm while holding his khanda upright in his right hand. He then continued fighting and moving towards Sri Harimander Sahib. Upon seeing the sight of Baba Deep Singh Ji, most of the men in the Mogul army fled away in terror. Baba Deep Singh Ji was able to continue fighting and reached Sri Harimander Sahib. He bowed his head at the prikarma (rectangular walkway) of Sri Harimander Sahib and lay there as a martyr. Baba Deep Singh Ji's shaheedi incited the Sikhs to continue to fight against Mogul oppression for many years. Even today, his life serves as an example for all Sikhs on how to live and die with dignity. (*Article repost via Sikhism Guide http://www.sikhismguide.org/babadeepsingh.aspx)

SIKH ARTIST BRINGS NEW 'NORDIC' STYLE TO SIKHISM ART

SIKH ARTIST BRINGS NEW 'NORDIC' STYLE TO SIKHISM ART

Harjinder Singh, known popularly as Infamous Arts, has created some very unique and original Sikh Art pieces that have found their way into the homes of many fans. Harjinder was born in Birmingham, a very culturally diverse part of the United Kingdom and an area that allowed Harjinder to experience many different cultures as a youth. Harjinder went to Sandwell Academy to do his A levels, a place where the teachers really helped push him in his art. “It made me think about Art as a professional career and I took it a lot more seriously,” Harjinder recalls. In one of his A level modules, Harjinder had complete freedom to do whatever he wanted and so he decided to do ‘culture’, and his chosen culture was “Nordic’. Nordic is the culture from which famous characters Thor and Odin originated. You can really see his ‘Nordic’ influence in his art and has given him a very distinctive style all his own in the Sikh Art Community. Still, Harjinder admires all pieces of art and is constantly evolving his style. He’s a big fan of James Jean’s Art style, which has also influenced his current artwork. “Sikhi is so colourful and vibrant I just felt like I needed to put my ideas out there.” Harjinder Singh Harjinder points out how his Sikh faith has impacted him and his art saying, “Sikhism has had a major impact on my life, it’s given me ideas in Art I would never have imagined and it truly inspires me.” Harjinder also highlights Gurbani and it’s hand written saroops are like “diamonds to my eyes as an artist”. It’s easy to tell that Harjinder appreciates the enormous time and effort that goes into these. Like many Sikh artist, Harjinder points out how under Maharaja Ranjit Singh’s rule, the Sikh Arts flourished and it’s most evident when you go to the Sri Harmandir Sahib and look at the beautiful frescos of that era. “Everyone should go to Sri Harmandir Sahib and just marvel at the upper floors, they are beautiful.’ Harjinder Singh As an artist, Harjinder can’t stick to the same method of creating art and that’s why you’ll find him constantly trying to improve and take his art to the next level. “If my work isn’t improving, well why I am even bothering” Harjinder mentions. Harjinder has been working on creating new works of late, including working on Devis and Avtars from the Hindu religion and painting the Kaaba from Islam. He recently completed an animation based on world religions in collaboration with DSB Música that you’ll find below. Harjinder wants to bring positive vibes to his Sikh Art, that’s why when you look at his art, you’ll see vibrant colors, full of flowers and anything that can bring an uplifting feeling to someone. “I hope I can inspire someone to create, explore and just enjoy doing it,” Harjinder mentions. I asked Harjinder who his biggest support has been and why. He mentioned that he couldn’t narrow it down to just one person, but would like to thank SikhSoul.com and people who share Kirtan/Simran. “Their support is of a different kind. (The Simran/Kirtan) helps me to get through the long nights of painting,” Harjinder shared with us. “What more could I love, painting my Guru and listening and learning his Shabad.” Harjinder Singh

Harmandir Sahib - A Story of Love & Devotion

Harmandir Sahib - A Story of Love & Devotion

Sri Harmandir Sahib (Gurmukhi: ਹਰਿਮੰਦਰ ਸਾਹਿਬ) also Darbar Sahib (Gurmukhi: ਦਰਬਾਰ ਸਾਹਿਬ) and incorrectly referred to as the "Golden Temple" is a prominent Sikh Gurdwara located in the city of Amritsar, Punjab, India. It was built by the fifth Sikh Guru, Sri Guru Arjan Sahib Ji, in the 16th Century. In 1604, Guru Arjan Sahib Ji completed the Adi Granth, the holy scripture of Sikhi, and installed it in the Gurdwara. There are four doors to get into the Harmandir Sahib, which symbolize the openness of the Sikhs towards all people and religions. The present day Gurdwara was rebuilt in 1764 by Jassa Singh Ahluwalia with the help of other Sikh Misls. In the early nineteenth century, Maharaja Ranjit Singh secured the Punjab region from outside attack and donated the gold which covered the upper floors of the Gurdwara, which gives it its distinctive appearance and its english name. The Sri Harmandir Sahib is considered holy by Sikhs. The holiest text of Sikhism, the Sri Guru Granth Sahib, is always present inside the Gurdwara. Its construction was mainly intended to build a place of worship for men and women from all walks of life and all religions to come and worship God equally. Over one hundred thousand people visit the gurdwara daily for worship. This important Sikh Gurdwara attracts more visitors than the Taj Mahal. The city also houses the Akal Takht, the highest seat of earthly authority of the Khalsa, and the committee responsible for the upkeep of Gurdwaras. The Harmandir Sahib literally means 'a place of worship for all'. The fourth guru of Sikhism, Guru Ram Das, excavated a tank in 1577 CE which subsequently became known as Amritsar (meaning "Pool of the Nectar of Immortality"), giving its name to the city that grew around it. In due course, Sri Harmandir Sahib rose in the middle of this tank and became the supreme centre of Sikhism. Its sanctum came to house the Adi Granth comprising compositions of Sikh Gurus and other saints considered to have Sikh values and philosophies. The compilation of the Adi Granth was started here by the fifth guru of Sikhism, Guru Arjan. Construction of the Harmandir Sahib Originally built in 1574, the site of the Gurdwara was surrounded by a small lake in a thin forest. Mughal Emperor Akbar, who visited the third Sikh Guru, Guru Amar Das, in the neighbouring town of Goindval, was so impressed by the way of life in the town that he gave a jagir (the land and the revenues of several villages in the vicinity) to the Guru's daughter Bhani as a gift on her marriage to Bhai Jetha, who later became the fourth Sikh Guru, Guru Ram Das Ji. Guru Ram Das enlarged the lake and built a small township around it. The town was named after Guru Ram Das as 'Guru Ka Chak', 'Chak Ram Das' and 'Ram Das Pur'. During the leadership of the fifth Guru, Guru Arjan (1581–1606), the full-fledged Gurdwara was built. In January 1589, Guru Arjan initiated the construction of the Gurdwara. The foundation stone was laid by none other than Guru Arjan Sahib himself in January 1589. It is a common misconception that the foundation stone was laid by the Sufi saint Mian Mir of Lahore. Some of the architectural features of the Harmandir Sahib were intended to be symbolic of the Sikh worldview. Instead of the normal custom of building a Gurdwara on high land, it was built at a lower level than the surrounding land so that Sikhs would have to go down steps to enter it. In addition, instead of one entrance, Sri Harmandir Sahib has four entrances. Hindu temples are sometimes closed on three sides and opened only towards the east or the rising sun. Muslims would pray towards the west or to the Kaaba. The great Gurdwara at Amritsar was to be open on all sides. This meant that Sikh worship was open to all, and was not concerned with sun-worship or the Kaaba. The Gurdwara was completed in 1604. Guru Arjan, installed the Guru Granth Sahib in it and appointed Baba Buddha as the first Granthi (reader) of it on August 1604. In the mid-18th century it was attacked by the Afghans, by one of Ahmed Shah Abdali's generals, Jahan Khan, and had to be substantially rebuilt in the 1760s. However, in response a Sikh Army was sent to hunt down the Afghan force. Both forces met each other five miles outside Amritsar; Jahan Khan's army was destroyed. The Sri Harmandir Sahib Complex and areas in its vicinity The Gurdwara is surrounded by a large lake or holy tank, known as the Sarovar, which consists of Amrit ("holy water" or "immortal nectar"). There are four entrances to the Gurdwara, signifying the importance of acceptance and openness. Inside the Gurdwara complex there are many areas and memorial plaques that commemorate past Sikh historical events, saints, martyrs and includes commemorative inscriptions of all the Sikh soldiers who died fighting in World Wars I and II. There are three holy trees (bers), each signifying a historical event or Sikh saint. In keeping with the rule observed at all Sikh Gurdwaras worldwide, the Harmandir Sahib is open to all persons regardless of their religion, colour, creed, or sex. The only restrictions on the Harmandir Sahib's visitors concern their behavior when entering and while visiting: Maintaining the purity of the sacred space and of one's body while in it: Upon entering the premises, removing one's shoes (leaving them off for the duration of one's visit) and washing one's feet in the small pool of water provided; Not drinking alcohol, eating meat, or smoking cigarettes or other drugs while in the Gurdwara. Dressing appropriately: Wearing a head covering (a sign of respect) (the Gurdwara provides head scarves for visitors who have not brought a suitable covering); Not wearing shoes (see above). How to act: One must also sit on the ground while in the Darbar Sahib as a sign of deference to both the Guru Granth Sahib and God. First-time visitors are advised to begin their visit at the information office and then proceed to the Central Sikh Museum near the main entrance and clock tower. The Foundation Stone of the Sri Harmandir Sahib Contary to popular belief, Mian Mir did not lay the foundation-stone of the Harmandir Sahib. Taken from "Sri Harmandir Sahib Sunehri Itihaas" published by Dharam Parchaar Committee SGPC Sri Guru Arjan Sahib Ji and Baba Budha Ji consulted with the leading Sikhs of the time and set a day for setting the foundation stone of Sri Harmandir Sahib. A great congregation took place on 1st Magh, 1654 Bk. (1589 AD) the Sarovar had been drained in preparation and the divaan took place in the sarovar itself. Sri Guru Ji explained the meaning of Harmandir and the importance. After distributing karah parshaad and invoking the first four Satgurus, Baba Budha Ji asked Guru Arjan Sahib Ji to place the first brick. Sri Guru Arjan Sahib Ji with his hands then placed the first brick: ਇਮਿ ਅਰਦਾਸ ਕਰੀ ਬ੍ਰਿਧ ਜਬੈ। ਸ੍ਰੀ ਅਰਜਨ ਕਰ ਪੰਕਜ ਤਬੈ॥੧੩॥ ਗਹੀ ਈਟ ਤਿਹ ਕਰੀ ਟਿਕਾਵਨ। ਮੰਦਰ ਅਿਵਚਲ ਨੀਵ ਰਖਾਵਨ। (Gurpartap Suraj Ras 2, Ansu 53). It is clear that Gurpartap Suraj Granth says that Sri Guru Arjan laid the foundation of Sri Harmandir Sahib with his own hands. Why the Confusion? The first Sikh historian to write otherwise was Giani Gian Singh. In the third Lahore edition of Sri Gur Panth Parkash, he writes that Mian Mir placed the brick. What is odd is that Giani Ji in the first edition of Panth Parkash (published in Delhi, 1936 Bk.) and in the second edition (published in Amritsar, 1946 Bk) does not say who placed the first brick. Only in the third Lahore edition does he say that Mian Mir placed the first brick but does not say where he has learned this from nor does he give any reference. From the foundation of Sri Harmandir Sahib to the writing of Panth Parkash, 300 years had passed. None of the writers of Gurbilas Patshahi 6, Gurbilas Patshahi 10, Mehma Parkash (1776), Bansavalinama, Gurkirat Parkash (1812), Suraj Granth nor Pracheen Panth Parkash by Rattan Singh Bhangu had indicated that Mian Mir was involved in laying the foundation of Sri Harmandir Sahib. Further, none of the Muslim writers who have written biographies of Mian Mir have written that he laid the foundation. This is odd because they would have been very proud to note such a fact. It seems clear that the story of Mian Mir laying the foundation is imaginary. Butay Shah: Beginning the Myth Principal Satbir Singh has written that the first person to write about Mian Mir having laid the foundation of Sri Harmandir Sahib was Butay Shah (real name Ghulam Muhaiyuddin) in his book "Tavarikh-i-Punjab." Butay Shah was a Muslim Maulvi. He writes, "Shah Mian Mir came to Amritsar at the invitation of Sri Guru Arjan Sahib Ji and with his holy hands, placed four bricks in the four directions and one in the middle." A hand-written copy of this work says that it was written in 1848 AD. The British were in control of Punjab at that time. No Sikh or non-Sikh writer had written about Mian Mir before this time. How did Butay Shah find his information? He has not given any source. The method he outlines of how the foundation was laid is also unusual and has not been seen or read anywhere before. Bhai Rattan Singh Bhangoo writes about Butay Shah in Pracheen Panth Parkash. Rattan Singh had found out that the British had hired Shah to write the Khalsa's history in Persian. He protested that a Maulvi would not do justice to Sikh history because there had always been tension/ conflict between Hindus and Sikhs and the Moslems and they spoke against each other. Giani Gian Singh also writes about the above incident. He writes how Rattan Singh and Cpt. Murray discussed the issue and Rattan Singh told him that Sikh history written by a Maulvi would be of harm to the Sikhs and he did not write the truth. He told Murray that each person could write about his own religion for which he was knowledgeable but he could not write about another's religion properly especially in the case where there was conflict between the respective religions. He said clearly to Murray after seeing the history written by Butay Shah, "he will write history in a way that will harm the Singhs." And also "how will he write the truth? He will write what is the opposite." (Sri Guru Panth Parkash Poorbaardh Bisram dooa)" After this, Rattan Singh wrote Panth Parkash and gave it to Cpt. Murray. Murray kept both Panth Parkash and Tavarikh-i-Punjab with him. Rattan Singh did not however write in Panth Parkash who placed the foundation of Sri Harmandir Sahib. Clearly from what Rattan Singh told Cpt. Murray, he saw that Maulvi Butay Shah was writing Sikh history in a twisted and inaccurate way. Which Account is Authentic? Accepting Butay Shah's statement that Mian Mir placed the foundation of Sri Harmandir Sahib, Sohan Lal Suri in his book Umda-Tu-Tavarikh (1885 AD) repeated the same thing. In the same way, the Amritsar Municipal Corporation in their record for 1849 to 1885 seem to have relied on Butay Shah and recorded Mian Mir as having placed the foundation. Before all these, Kavi Santokh Singh wrote in Gurpartap Sooraj Granth (1900BK) that Guru Arjan had placed the foundation. Bhai Santokh Singh had received his training at Sri Amritsar Sahib from Bhai Sant Singh. Bhai Sant Singh used to do Katha every day at Sri Darbar Sahib. Before him, his brother Giani Gurdas Singh and their father, Bhai Surat Singh used to do this seva at Sri Harmandir Sahib. Bhai Surat Singh's ustad was Bhai Gurbaksh Singh, who had received his training in Gurmat and Sikh history from Bhai Mani Singh Ji himself. Bhai Mani Singh Ji had been in the Guru's service since the time of Sri Guru Har Rai Sahib. Bhai Sahib's grand father, Bhai Baloo Ji was a Sikh of Sri Guru Hargobind Sahib and was shahid in the Battle of Amritsar in 1691 Bk. Bhai Mani Singh Ji must have known from his grandfather and father about the foundation of Sri Harmandir Sahib and certainly must have been told by the seventh, eighth, ninth and tenth Guru of the same. Bhai Mani Singh passed on his knowledge to Bhai Gurbaksh Singh, who then passed the knowledge to Bhai Surat Singh who educated his two sons, Bhai Gurdas Singh and Bhai Sant Singh. It was from Bhai Sant Singh that Kavi Santokh Singh learned of the foundation of Sri Harmandir Sahib. It is clear that Kavi Santokh Singh's knowledge is more reliable than that of Butay Shah. Butay Shah and Sohan Lal Suri do not have even a distant relationship with Sri Harimandir Sahib nor did their ancestors have any link. It is clear that these writers have not relied on anything besides their own imaginations. In fact, Butay Shah and Sohan Lal Suri's accounts do not match between themselves. Butay Shah writes that four bricks were placed in the four directions and one in the middle. He then writes that Mian Mir was invited to Amritsar by Guru Arjan Sahib Ji. Sohan Lal writes however that Guru Ji himself went to Lahore and invited Mian Mir to place the foundation of Harmandir Sahib in Amritsar. There is no further mention of whether Mian Mir came to Amritsar and whether he placed one or five foundation bricks. In a court of law, where the statements of the witnesses don't match, they are not given any credence. Therefore the writings of Butay Shah and Sohan Lal cannot be accepted, especially since they have both been written after Gurpartap Suraj Granth. Artwork and Monument Sculptures Much of the present decorative gilding and marblework dates from the early 19th century. All the gold and exquisite marble work were conducted under the patronage of Hukam Singh Chimni and Emperor Ranjit Singh, Maharaja of the Sikh Empire of the Punjab. The Darshani Deorhi Arch stands at the beginning of the causeway to the Harmandir Sahib; it is 202 feet (62 m) high and 21 feet (6 m) in width. The gold plating on the Sri Harmandir Sahib was begun by Ranjit Singh and was finished in 1830. Maharaja Ranjit Singh was a major donor of wealth and materials for the Gurdwara and is remembered with much affection by the Punjabi people in general and the Sikh community in particular.  Celebrations at the Harmandir Sahib One of the most important festivals is Vaisakhi, which is celebrated in the second week of April (usually the 13th). Sikhs celebrate the founding of the Khalsa on this day and it is celebrated with fervour in the Harmandir Sahib. Other important Sikh religious days such as the martyrdom day of Sri Guru Teg Bahadur, the birthday of Guru Nanak, etc., are also celebrated with religious piety. Similarly Bandi Chhor Divas is one of the festivals which sees the Sri Harmandir Sahib beautifully illuminated with Divas (lamps); lights and fireworks are discharged. Most Sikhs visit Amritsar and the Sri Harmandir Sahib at least once during their lifetime (although it is not compulsory), particularly and mostly during special occasions in their life such as birthdays, marriages, childbirth, etc.   - See more at: http://www.discoversikhism.com/sikh_gurdwaras/sri_harmandir_sahib.html#sthash.ccfcAuas.dpuf  

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