Religious Gurus – Sekt Info Wed, 15 Sep 2021 06:02:59 +0000 en-US hourly 1 Religious Gurus – Sekt Info 32 32 Affair affecting religious sentiments: Punjabi singer Gurdas Maan obtained provisional bail Wed, 15 Sep 2021 05:33:34 +0000

Gurdas Maan had moved the High Court of Punjab and Haryana against a court order in Jalandhar denying him early bail.

Punjabi singer Gurdas Maan (Express photo / Jaipal Singh)

The Punjab and Haryana High Court on Wednesday granted temporary bail to Punjabi singer Gurdas Maan in a case filed against him for attacking the religious feelings of the Sikh community.

Maan (64) had moved the High Court from Punjab and Haryana against a court order in Jalandhar denying him early bail.

Maan was convicted of violating religious feelings by the Nakodar police in Jalandhar under IPC Article 295 (a). He was reserved although he apologized for the same.

In his early bail plea filed with HC, Maan’s attorney, lead attorney RS Cheema, attorney Arshdeep Singh Cheema and Tarannum Cheema, mentioned that “IPC Article 295 (A) is invoked. for deliberate and malicious acts intended to outrage the religious feelings of any class by insulting their religion or religious convictions. However, a simple reading of the FIR shows that no infringement under Article 295 (A) of the IPC can be claimed against the applicant, as the basic ingredients of Article 295 (A) of the IPC IPC are not respected. It is submitted that in order to engage the responsibility for an offense under the article, it must be shown that an act was committed with a deliberate and malicious intention, in order to outrage the religious feelings of any category of citizens and a such act insults or attempts to insult the religion or religious beliefs of that class. In the present case, the FIR prima facie fails to reveal that the essential elements of the infringement have been established.

In the petition, Maan’s lawyers also mentioned that the petitioner is a Sikh by religion and is also a staunch devotee of all Sikh gurus and follows all Sikh practices. As a deeply devoted Sikh, the petitioner has made his modest contribution as a renowned artist. In addition, this petitioner is also a renowned Punjabi lyricist and has written a number of songs in honor of Sikh gurus which are extremely popular among Sikhs and Punjabis around the world, and he was awarded the jury award by the president in 2005.

Maan is the chairman of the Dera Murad Shah Trust in Nakodar. The incident concerns a recently organized religious program at Dera Baba Murad Shah. A video clip of the program then went viral in which Maan could be heard saying that Laddi Shah, the leader of Dera Baba Murad Shah, is a descendant of the third Sikh guru, Amardas. Sikh organizations immediately refuted this claim and said there was no historical evidence for the same.

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“Most historians have ignored Sikh architecture”: The Tribune India Wed, 08 Sep 2021 03:09:00 +0000

Tribune press service

Amritsar, September 7

Most historians have ignored Sikh architecture; some have condescendingly accepted it as a syncretism of Islamic and Rajputana styles, which Dr SS Bhatti calls a historical fallacy. Dr Bhatti, former principal of Chandigarh College of Architecture, gave his opening speech at the inaugural session of the first-ever International Symposium on Sikh Architecture, which took off in a virtual format here on Tuesday.

The three-part symposium brings together many architects and other professionals from across the region and Pakistan. The event was organized to commemorate the Utsav Parkash of Guru Granth Sahib and was organized by the Saakaar Foundation, Chandigarh, and is supported by the Sikh Chamber of Commerce, Fire & Security Association of India, Indian Institute of Architects’ Chandigarh / Punjab Chapter, Ashrae, ASSOCHAM-GEM and eight schools of architecture.

Architect Surinder Bahga introduced the theme of the International Symposium on Sikh Architecture.

Dr Bhatti, in his third PhD on the Golden Temple, studied building design forms spanning 45 centuries around the world, lamenting that architects and management together ruined the glory of this holiest shrine. of the Sikh faith through sheer ignorance of its religious principles and the spiritual admonitions of the gurus.

Aurangabad-based architect Abraham Pathrose spoke about the conservation work on the Gurudwara Saragarhi and Gurudwara Chowrasti Attari Memorial in Amritsar. He said: “School trips, tourists will be encouraged to spread the great glory of these two gurudwaras. This documentation work will also continue for other heritage sites.

Pakistan-based Dr Nadhra Shahbaz Khan, Associate Professor of Art History at Lahore University of Management Sciences, spoke of “Sikh monuments in and around Lahore Fort”.

She said: “Lahore is proud of its monuments from the Sikh era and is home to several gurdwaras, havelis, samadhis and baradaris commissioned during the first half of the 19th century by Sikh royalty and nobility. Most of these monuments are unexplored or misinterpreted chapters in the history of Punjab that must be studied with fresh eyes. What they can tell us about their patrons is nowhere to be found in historical accounts!

Professor Shruti H Kapur from the CT Institute of Architecture and Planning, Jalandhar, said: “Sultanpur Lodhi, with its heritage of having historic buildings, a vital landscape, relics of various architectural styles must be preserved.”

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Congress President Rawat atones for his remark on “Panj Pyare” Fri, 03 Sep 2021 17:35:55 +0000

Congress President Rawat atones for his remark on “Panj Pyare”

1970-01-01T05: 30: 00 + 0530

Dehradun, September 3 (PTI) AICC General Secretary Harish Rawat on Friday atoned for his remark calling the Punjab Congress leadership “Panj Pyare” by offering Kar seva to a famous gurudwara in Uttarakhand.

Rawat swept the floors of Nanakmatta gurudwara in Udham Singh Nagar district and cleaned the shoes of the worshipers to atone for the use of the term to refer to the President of the Punjab Congress and four sitting chairmen of the party.

He said he used the word as a term of respect, but apologizes to everyone for doing so.

“I have always had a deep respect for the Sikh religion and its great traditions. I apologize again for using the word even though I had chosen it as a term of respect,” Rawat said.

In a recent statement, Rawat called the President of the Punjab Congress, Navjot Singh Sidhu and four incumbent chairmen of the party’s state unity, as “Panj Pyare”, thus drawing attention not only to the parties of the party. opposition but also on the Akal Takht Sahib who had described as a statement offensive to religious feelings.

In Sikh tradition, ” ” Panj Pyare ” ” is the term used to refer to five beloved of the guru. In 1699, Guru Gobind Singh, the last of the ten Gurus, initiated five men in the order of ” ” Khalsa ” ” (pure).

” ” Panj Pyare ” ” is the name given to five baptized Sikhs who perform a baptismal ceremony to initiate Sikhs into the order of the ” ” Khalsa ” ”. PTI ALM RHL

Disclaimer: – This story has not been edited by Outlook staff and is auto-generated from news agency feeds. Source: PTI

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Reflections of a master’s mind Tue, 31 Aug 2021 19:00:59 +0000

Reading Amartya Sen’s Home in the World (Allen Lane, 2021), I remembered my brief meeting with him at the India International Center in Delhi in the early 1990s. One of my senior colleagues wondered, in context of Sen’s idea of ​​Indian pluralism, why the question of the division of casteism, a unique feature of our society, remains unexplored. A few days later, as Sen was having breakfast, I thought it was an opportunity to confront him with the question. He was cordial, didn’t care about my intrusion, looked out the window for a few seconds and explained why the traditional caste system, an attempt to structure society, could not be called pluralistic in the sense he had defined. this. An office is also organized hierarchically for a purpose – can it be called a pluralistic office? I wasn’t sure I fully understood him, but I was deeply touched by his willingness to listen and answer this question.
As an economist, Sen is considered one of the great minds who enriched the world of ideas and actions, augmented by his erudition in fields as diverse as Sanskrit grammar and literature, mathematics and philosophy. When he recounts how such ideas took root, incidents that sparked his imagination, and people whose company and friendship helped him refine those ideas, the personal and the impersonal, the past and the present merge to create a masterful narrative.
Tracing the first thirty years of his life – across Dhaka, Mandalay, Santiniketan, Calcutta, Cambridge, other places in the West and Delhi [where the book ends] – reflecting on the drama of this remarkable phase, he avoided certain aspects that would have made the book more salable. There are glowing references to her association with parents, friends, teachers, students, and colleagues, but none to romantic love, for example. This book is not steeped in emotion; he tells the story of ideas gathered in tranquility, sometimes wandering on the side of grace.
In his continuous flow of interactions with people of all colors, two people stand out, his maternal grandfather Kshiti Mohan Sen and his Cambridge teacher Piero Sraffa. KM Sen’s well-known introduction to Hinduism is actually Sen’s translated version of the original Bengali when he was in his twenties. Kshiti Mohan’s ongoing search to understand and bring to the attention of the general public the syncretic relationship between various religious communities has influenced many people, including Rabindranath Tagore. The ideas of Sraffa, a close friend of the philosopher Ludwig Wittgenstein and the Marxist thinker Antonio Gramsci, deeply impressed Sen.
After graduating from presidential college, Sen only applied to Trinidad – “the opportunity to work with (Maurice) Dobb, Sraffa and (Dennis) Robertson was quite exciting… He finished his one-year doctoral thesis on the choice of techniques, became a Prize Fellow and many years later the Masters of Trinity College.
While the Santiniketan School, the Presidency and Trinity Colleges, in a sense, shaped Sen, his personal observations of the Bengal Famine in 1943 and the community killings later have contributed no less. His foundational work on the causes of famine and his relentless fight against man-made divisions demonstrate how an insightful and analytical mind can turn everyday experiences into deep life lessons. Each page of this autobiography is informed by examples of such observations followed by discussion and argument, leading to the revelation of the truth.
He points out to us how decisive media intervention can make the government listen to reason. On the catastrophic Bengal famine, The Statesman, Calcutta, under the direction of its editor Ian Stephens, severely attacked British famine policy. “The British Parliament had not discussed the man-made disaster before Stephens spoke. All of that changed immediately after The Statesman reported.
The Buddha, Tagore, Panini, and to some extent Gandhi, were among those who influenced Sen’s thinking. He discusses Tagore’s disagreement with Gandhi’s comment that the devastating earthquake in Bihar “was a divine retribution sent by God for our sins.” Tagore was appalled by this connection of ethical principles with a cosmic phenomenon. Sen reflected on this as well as Gandhi’s insistence on “charkha”, for example, and was generally on Tagore’s side. Later in life, however, Sen wondered if they, including Tagore, had misunderstood Gandhi in any respect.
He draws pen portraits of his friends and acquaintances, teachers and colleagues, gurus and chelas. Whether it’s Kenneth Arrow whose ‘impossibility theorem’ in the context of social choice has inspired much of Sen’s work, or Paul Samuelson or Joan Robinson or John Rawls, Nicholas Kaldor or Oscar Lange, Sen has covered their contribution. while highlighting its own gains from such interfaces. Regarding Samuelson, Sen notes “He remained fully focused on the truth that might emerge from the argument, rather than worrying about winning the battle…”
Sen also alludes to his days at the University of Jadavpur where he headed the foundation and headed the economics department (at the age of twenty-three), and at the Delhi School of Economics where he was chosen. by VKRV Rao to be his young successor.
Throughout this labor of love, as he goes from desperation, when diagnosed with tongue cancer at the age of nineteen, to satisfying achievements, he weaves stories and dialogues, interwoven with humor as in an adda, and combines them with serious deliberation as on questions such as “What to do with Marx”. His years with his wife Nabaneeta have also been told with tenderness and respect.
Sen’s relentless adherence to causes such as empowering disadvantaged people through capacity building, deepening democracy and freedom through discussion and persuasion, increasing investments for universal coverage Basic health care and education – well over the past fifty years – has altered world thinking to a large extent, leading to almost universal acceptance now.
In the book D. School (Ed. Dharma Kumar and Dilip Mukherjee, OUP, 1995), Prabhat Patnaik wrote: “The students discussed whether Amartya Sen was better than Sukhamoy Chakravarty in the same way as Sukhamoy Chakravarty was. others said if Madhubala was better than Meena Kumari. . ‘, although he found the comparison unhealthy. Sen’s star profile has often overshadowed his fame for his complex mathematical work, articulating serious philosophical concepts and expanding the boundaries of economics as a discipline. Taken as a whole, his systematic work throughout his life to create a world – just and equitable, inclusive and free – made a difference that no Nobel Prize winner could grasp. The thesis helps us understand this man and the influences that made him what he is.

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“The Taliban do not represent Islam,” says Syed Tayabul Bashar Maizbhandary, Bangladesh’s Sufi leader, South Asia News Fri, 27 Aug 2021 09:43:34 +0000

Senior Bangladeshi Sufi leader Syed Tayabul Bashar Maizbhandary said “the Taliban do not represent Islam” and “academics must say it loud and clear”.

Speaking exclusively to WION Senior Diplomatic Correspondent Sidhant Sibal, Maizbhandary said: “Anyone who sees what is happening in Afghanistan and the rise of the Taliban as a revival of Islam, they are absolutely wrong, the perspective is wrong and has nothing to do with Islam.

Syed Tayabul Bashar Maizbhandary is the co-secretary general of the Bangladesh Tariqat Federation, a Sufi political party that is also part of the ruling alliance.

He is a member of the Maizbhandar Shariff, the largest Sufi group in Bangladesh.

Her father is the leader of the Sufi group, which has millions of followers not only in Bangladesh but around the world.

During the conversation, he said: “The Taliban are a radical organization … one of the impacts is in terms of security, on young people. It is a cause of concern for the subcontinent, not just Bangladesh or India. “

Here is the full interview.

WION: Bangladesh’s economy has grown steadily in recent years. Bangladesh is also a star player on social indicators. But 50 years ago, when Bangladesh was born, the country and its people faced enormous hardships, widespread massacres, atrocities on minority communities, intellectuals, etc. How has Bangladesh overcome the challenges posed by those who oppose the spirit of the 1971 Liberation War?

Syed Tayabul Bashar Maizbhandary: We are celebrating 50 years of independence, and under the current government and the current leadership of the Bangladeshi Awami League, the leadership of Prime Minister Shiekh Hasina, Bangladesh has developed tremendously in terms of the economy and overall development of the country . It has gone a long way and as you have seen in international organizations, Bangladesh is becoming a tiger in terms of the economy. The country is doing much better and will continue to grow under the current leadership.

WION: The situation in Afghanistan has deteriorated rapidly in recent days and the Taliban have declared the Islamic Emirate of Afghanistan. In the context of what we know about the former Taliban regime, how do you see the situation evolving?

Syed Tayabul Bashar Maizbhandary: We have to go back a little in history, in the subcontinent, and in Bangladesh. We see the anti-liberation forces backed by Pakistan trying to do something or other against Bangladesh or the value of Bangladesh. Although the country is developing rapidly, our economy is growing, there are the anti-liberation forces, the houses of Jamaat, who come with bad motives. It seems to be fed by international forces, there is always a possibility of forces, like you said the Taliban who have come forward. This will not only impact Bangladesh but the whole subcontinent because of the radical mindset and it is a fact that the Taliban is a radical organization. What we have seen in the past, and see now, and an impact will be the security on the local population in Afghanistan and the impact on the subcontinent in terms of security, on the young people. It is a cause of concern for the subcontinent, not just for Bangladesh or India.

WION: The Taliban are known to adhere to a rigid, extreme and fundamentalist idea of ​​Islam. While religious life in the subcontinent, and in Bangladesh, is deeply rooted in the concept of tolerance, brotherhood and spirituality. As the leader of a Sufi order yourself, do you think the philosophy proposed by the Taliban so far is at odds with the dominant belief system in the subcontinent and also in Bangladesh?

Syed Tayabul Bashar Maizbhandary: My father is the president of the Tariqat federation, Maizbhabdar sharif. We are therefore going to work in his footsteps. Two ways of looking at development: what the Taliban stand for, who they are, what their beliefs and ideology are. As a student of counterterrorism, we look at the big picture from a different perspective and make it clear: the Taliban do not represent Islam. We have to make it clear. Academics are sometimes afraid to say it because of death threats, but it is a fact that the Taliban do not represent Islam. And anyone who sees what is happening in Afghanistan and the rise of the Taliban as a revival of Islam, they are absolutely wrong, the perspective is wrong and has nothing to do with Islam. Basically what the Taliban teach is their own ideology of what they understand about Sharia law. Basically, something of their own.

Nowhere do we see that they represent Islam or represent Muslim society. The message must be clear and clear, that what is happening in Afghanistan and its impact on the subcontinent will be hard because, apart from governments, civil society must play an important, important role in terms of how things should be. unwind. The impact of the Taliban should be looked at in different ways, the impact on young people and the way the education system feeds and the way people perceive the Taliban.

From an anti-terrorism perspective, if a percentage of the population seeing the Taliban as a revival of Islam or a representative of Islam is important, then there is a problem. The narrative has to come out, by a good Islamic scholar, as if you have nothing to get excited about and the Taliban do not represent Islam and their belief in Islam and in general no mazhab or ideology, in Muslim general or Islam do not go there by their teaching. The message should be clear and sharp, so that the impact is not what we think it is. To find an impact on the security that will be there, because the current situation is cause for concern, the situation is a big problem and a political level of ideology, and we have to protect the younger generation from this ideology, which will be the biggest challenge . How do we protect our young generation, against this radical organization, known for its brutality, for its murders, its links with other terrorist organizations, which it is important to protect from them.

WION: You have rightly pointed out that the liberal Sufi values ​​of Islam are deeply rooted in the subcontinent. But yet, we have seen that extreme ideologies attract young people from all over the world. Bangladesh has also had to grapple with the phenomenon of misguided youth influenced by radical religious thoughts and traveling to fight for so-called jihad. Do you see that the current context can lead to a recurrence of this phenomenon and if so, what impact will this have on Bangladesh?

Syed Tayabul Bashar Maizbhandary: This must be the most important question for India and Bangladesh, and for everyone and everyone. Youth is the future of any country. We need to know that we do not have to challenge the government what India is doing or the government of Bangladesh is doing. It is not always the role of government. This is the cumulative role of government, civil society and the various organizations to be safeguarded.

The governments of Bangladesh and India are doing extremely well to bring young people to the front and I have respect for both governments. The largest youth population belongs to Asia – India and Bangladesh. We need to go beyond the capacity of governments, what you and I are going to, what our parents teach, school systems and the role of social media, their impact on young people. For example, the government of Bangladesh has made a lot of digital Bangladeshi youth to empower youth at political level, to create jobs. The youth of Bangladesh have received a lot of preference, but governments have limits. Religion is a very sensitive subject, you have to take a lot of precautions. The current government of Bangladesh has always focused on interfaith harmony and we are the country where Hindus, Buddhism, Christians and Muslims live together. Anti-liberation forces like the Jamaat are always cooking up something, trying to dismantle society, dismantle the youth and raise the issue of our independence.

WION: Bangladesh, like India, is a country that is home to many religions. Fundamentalist ideologies erode the social fabric and disrupt interreligious harmony. How does Bangladesh approach the issue of the influence of fundamentalist ideologies on society?

Syed Tayabul Bashar Maizbhandary: To understand the impact of the Taliban, you need to understand your own culture and people. Bangladesh is a diverse country. There have been problems with radicalism in Bangladesh and the government has been tough on them. The government has cracked down on extremists and radical entities have been arrested, NGOs backed by jamaat are not up to anything good, calling them pious Muslims. The government is doing a good job, but it is up to civil society and those working in the fight against terrorism and religion to come forward. Hate speech is a problem. There are a lot of religious organizations that have found a lot of money. These are hard ideologies that are trying to find ground and the government has been very severe. But the government has limits, and these organizations cover each other pretty well. Overall, the government is doing an excellent job in terms of fighting terrorism. Governments must hold the appropriate organizations and think tanks accountable. The government does not preach religion but empowers organizations that cater to university students. The government’s impact of the Taliban on young people will be looked at from a security perspective, but the government cannot go along with the religious organizations or gurus who need to move forward, so they need to be held accountable. .

WION: You strongly believe in the ideals of liberal and progressive Bangladesh. You have taken several initiatives to strengthen this thought in Bangladeshi society. You have also supported the modernization of madrasa teaching in Bangladesh. Please tell us more about your efforts towards him.

Syed Tayabul Bashar Maizbhandary: If we look at the context of Afghanistan, one of the main political flaws was the education system. We do not take into account the impact of the education line for the next generation. Education doesn’t just teach you alphabets, it teaches morals, social studies, and guides the country’s next rulers. Education is the most important, and the ways in which it is nurtured and if there is a leak, Afghanistan will happen.

Regarding Bangladesh, the tariqat federation welcomed the government’s decision to modernize the madrasas. The current government thinks that if we don’t do madrasa to the same level as English or Bengali, then once they graduate they will not be in accord with what society wants.

This is why the modernization of the madrasa is important and it brings science, history, language and the education system is on par with other circulars as well … it is a legitimate decision and a good way to start . The hiccups will be there, but the anti-liberation forces are still after the country’s history. Students must be equal.

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Plans for the sculpture of the ancient Sikh symbol on the busy Nottingham roundabout Tue, 24 Aug 2021 03:00:00 +0000

A roundabout near the city center could be the future site of a sculpture of an ancient Sikh emblem placed in a marble plinth, in recognition of the Sikh community of Nottingham.

Plans have been submitted to Nottingham City Council to seek permission to construct a stainless steel sculpture of a Khanda, an ancient symbol with deep significance to the Sikh community, on the roundabout connecting Gregory Boulevard and Sherwood Rise .

The symmetrical emblem, made up of three objects – a solid circle, two interlocking swords and a single sword in the center – has many meanings within the Sikh faith, including justice and the leadership of the gurus.

The proposals, submitted by local Sikh community figure Satpal Singh Thamu, would see the construction of a Khanda sculpture reaching 3.54 meters high and 3.19 meters wide at the base of the plinth, surrounded by a fence. 1.2 meters high.

The location was chosen for its proximity to three of Nottingham’s gurdwara, Sikh places of worship, including the Sikh Temple on Sherwood Rise itself.

Pvail Singh, member of the Sikh community and volunteer involved in the Khanda project, said: “We thought it was a great way to celebrate our community. This point was chosen as the entry point into the city. There are three Sikhs. temples nearby.

“The Sikhs came here [in Nottingham] since the 1960s and have always had a fairly important role within the city. There have been several high profile Sikhs in the city. It probably hasn’t been recognized much.

“The position was chosen specifically to show that the Gurdwara are nearby and open to all who need shelter and food.

“In times of heightened religious tension, it is important to remember this. Remembering humanity is more important. The Sikh principles of equality towards all and recognition of the human race as one, and the Khanda in is synonymous. “

Mr Singh has hired the Nottingham architectural firm Henry Mein Partnership to develop the plans, which will be reviewed by the Nottingham City Council planning team.

The app refers to the proud role of the Sikh community of Nottingham in the city, almost 60 years after the establishment of the first gurdwara in the meadows, and cites the charitable giving initiative Guru Nanak’s Mission, which feeds the homeless. shelter.

He says the goal of the project is to celebrate the “vitality of life and society that the Sikh community brings to the city and the county at large” and “to further help integrate the Sikh community into the city, and at this particular location. ”.

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Sikhs wake up late due to loss of religious heritage | Chandigarh News Mon, 23 Aug 2021 00:15:00 +0000

Jalandhar / Amritsar: Who replaces historical frescoes with bathroom tiles? Much more has happened as the Sikh heritage has been destroyed in the name of modernization. Once again, the Shiromani Gurdwara Parbandhak committee has come under fire for entrusting the preservation of Sikh heritage and art to kar sewa (voluntary service) groups, most of whom have proven to be its destructive experts.
The struggle to save Guru Ramdas Sarai and the “bungas” of Darbar Sahib from demolition sums up the erasure of Sikh heritage by the Sikhs themselves over the past decades. It also reflects the desperation of ordinary Sikhs to save what little remains, even though it is not very ancient or related to the gurus. The sarai (inn) is 90 years old and the underground bunga (a general term for a tunnel-like dwelling place built around Sikh pilgrimage centers by conquering chiefs or other prominent Sikhs) was the home of Giani Sant Singh , the Granthi leader of Darbar Sahib during the time of Maharaja Ranjit Singh. Gianiji oversaw the gold plating of the sanctum sanctorum and his descendants lived in the “bunga” until the plaza project acquired it.
Offline and online outrage against the proposed demolition of historic Sikh structures is a new trend on this side of the Radcliffe Line. Nature and time have razed many pillars of heritage without much resistance, even as some renowned Sikh intellectuals raised their voices. If these historical bores were insensitive, the masses were indifferent. As antiquity was replaced by marble and glazed tiles, there was little difference between historical gurdwaras and others.
In western Punjab, the ancient Sikh shrines may be overlooked but have not completely disappeared. In eastern Punjab, they came under the hammer in the name of “sewa”, under the supervision of the SGPC since its opponents are disorganized.
SGPC chairperson Bibi Jagir Kaur has been criticized for agreeing to demolish Guru Ramdas Sarai, but much of this destruction of heritage lasted long before she took office. “The community woke up late,” says history professor Gurdarshan Singh Dhillon, formerly of the University of Punjab. “Already, important structures and signs of our history have been destroyed under the pretext of kar sewa. Only the British, when they annexed the Punjab, erased the symbols of the Sikh Empire in this way, ”he adds.
The professor claims that even after independence, the Sikh heritage was ignored. “No other community has treated its heritage like this. All new construction should be kept away from historic sites. It is not the money or the ignorance, but the design is behind the demolition, otherwise it is not possible to ignore the public opinion. The bullet marks of Operation Bluestar disappeared in just 37 years, but, a few meters away, those of the Jallianwala Bagh massacre remain even after 100 years.
Clever destroyers
The fortuitous discovery of an ancient jora ghar near the Golden Temple by miners from Baba Kashmir Singh Bhuriwale’s kar sewa group has called into question the clumsy management of Sikh heritage. Baldev Singh Wadala’s Sikh Sadbhavana Dal confronted the SGPC and the Kar Sewa group, accusing them of “erasing the last pieces of Sikh heritage”, and asked the Archaeological Survey of India (ASI) to investigate .
The ASI informed the district administration that the remains belonged to a heritage structure and recommended their preservation. With the SGPC reluctant, Sadbhavana Dal started a movement to push for preservation. The Dal also took the SGPC for its proposal to demolish the oldest existing Sikh sarai, Guru Ram Das Niwas, founded in 1931.
Welcoming the concept of kar sewa in Sikhism, former director of the Guru Ram Das Planning School at Guru Nanak Dev University, Balwinder Singh, said: “It should be overseen by conservation specialists rather than by ordinary architects.
When asked whether the SGPC had properly preserved the Sikh heritage, he replied with calculated words: “It depends on the head of the organization. The previous SGPCs had preserved the frescoes and other works of art.
Sikh heritage is destroyed in the name of modernization. Punjab Congress President Navjot Singh Sidhu, then Punjab’s Minister of Archives and Museums, had expressed concern about the construction of concrete structures at Dera Baba Nanak in Gurdaspur and Naorwal in Pakistan for the Kartarpur Corridor. He even sent a letter to Prime Minister Narendra Modi, suggesting that the sites associated with the founder of Sikhism, Guru Nanak Dev, be declared heritage villages and that the antiquity of Dera Baba Nanak and Kartarpur Sahib be preserved.
The early SGPCs resisted local pressure to hand over Dera Baba Nanak’s gurdwara to Kar Sewa Wale Baba, while Sangat Langah Kartarpur resisted the demolition of a 1744 gurdwara. , Roop Singh, denied these plans but agreed to the surveyors taking photographs. The local sangat claimed to want to preserve the heritage structure of the building with a mixture of modernism.
The sangat of Tarn Taran also opposed the partial demolition of the centuries-old “Darshani Deodi”. Much of the 200-year-old hand paintings of Guru Nanak Dev’s life story had disappeared from a 40-meter-high, nine-story octagonal structure in Gurdwara Atal Rai Sahib due to inclement weather and neglect. Realizing the importance of expert handling of the frescoes, tukri and gatch work late enough, the SGPC hired experts when much of the damage had already been done.
Box: Panel of Sikh Sikh Heritage
In April 2019, Senior Counsel HS Phoolka asked Acting Jathedar Giani Harpreet Singh of Akal Takht to form a commission of Sikh heritage experts for the restoration and repair of historic buildings. The jathedar promised to consult with the SGPC and the Delhi Sikh Gurdwara Management Committee (DSGMC). A few other Sikh groups also lobbied to preserve the marks of Operation Bluestar and the 1984 riots.
Box: Architectural wonder
Near Anandpur Sahib in Kiratpur Sahib, Baba Gurdita Ji Da Dehra, stood on a hill like an architectural marvel. This ancient structure built with Nanakshahi bricks had beautiful brick patterns even on its floor. The Dehra has minarets that had rare jaali made using these little bricks. However, all this old-fashioned craftsmanship was covered in marble and cement, even though about two decades ago SGPC secretary Dr Gurbachan SIngh Bachan stopped work after learning about it. Now the brickwork is barely visible at this Dehra.
Inset: bathroom tiles replace frescoes
A 1992 kar sewa replaced Gurdwara Atal Rai Sahib’s priceless historical frescoes with bathroom tiles. The American Sikh Council (ASC) advised the SGPC to establish its own team of archaeologists to avoid such blunders. A spokesperson for the ASC, who declined to give his name for political reasons, said: “The SGPC should have a permanent, highly qualified and professional staff of heritage curators, who ensure that the structures are saved. where Sikh blood was shed. ”
Alleging that the SGPC appears to operate more like “a typical corrupt business run by incompetent men”, the spokesperson said: “Even ordinary Sikhs in Punjab have lost their moral compass and the courage to speak out.” ASC takes care of 74 gurdwaras.
Box: Protests only started in 2018
Resentment among Sikhs over the self-erasure of their heritage did not show much until September 14, 2018, when for the first time they dared to prevent the SGPC and Baba Jagtar Singh Kar Sewa Wale from demolishing the 16th century Darshani Deodhi in Tarn. Taran. Founded by Guru Arjan Dev and completed during the Sikh Empire three centuries later, it was a rare living example of ancient engineering, architectural aesthetics, craftsmanship, and frescoes (murals). Ten days later, the DSGMC was also prohibited from breaking Gurdwara Rakabganj with the help of the Bhuriwale kar sewa group which had been ordered to remove Guru Ram Das Sarai to Amritsar. On September 23, Sikhs gathered there and threatened to throw a morcha. In this case and now when it comes to bungas, social media has helped shape public opinion.
Box: Bungas intact, says Bibi
We consult panthic scholars and historians on the preservation of historic buildings, yet there are deliberate attempts to discredit us. This happened when a building surfaced during kar sewa near the Golden Temple. Our diggers excavated it, and they isolated the site. The bungas have been preserved in the condition in which they were found
Bibi Jagir Kaur | president of the SGPC
Box: Structures disappeared, history erased
Thanda Burj | Site of Sirhind linked to the martyrdom of the two younger sons of Guru Gobind Singh, where they were held with their grandmother for a few frosty nights in December 1705 before being bricked alive
Chamkaur Di Garhi | A haveli from which the last Sikh guru fought an extremely unequal battle with the Mughal army, in which his two eldest sons sacrificed their lives
Bebe Nanaki’s house | Home of Guru Nanak’s older sister in historic Sultanpur Lodhi, where the founder of Sikhism stayed for years before embarking on udhasis (long journeys). Wrecker: Baba Jagtar Singh Kar Sewa Wale, who also razed Darshani Deodhi in Tarn Taran two decades later
Anandpur Sahib | In the historic town where Guru Gobind Singh founded the Khalsa, its checkpoints of Holgarh, Taragarh, Fatehgarh, Anangarh and Lohgarh were demolished for its tercentenary in 1999. Colonel Ravi Batra had described these forts in his book, “The leadership at its best Moule ‘as proof of the military genius of Guru Gobind Singh. The rare frescoes have been lovingly whitewashed


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Janai: The Story of the “Sacred Thread” of Some Hindu Men Sun, 22 Aug 2021 03:20:00 +0000

Almost all Hindus in Nepal celebrate the Janai Purnima festival on the full moon day of Shrawan every year, but many of them do not know the essence of ‘janai’, the sacred thread that gave the festival its name.

So here we have a detail of what a janai is and why it is important in Hindu culture.

What is a janaï?

Janai, often translated as a sacred thread, is a thread that has great religious and cultural significance among Hindu boys and men.

File: A man wears a janai on Janai Purnima’s day.

According to religious texts and people who have studied it, the men of Bramhin, Kshetriya and Vaishya varna (hierarchical group) receive the honor of wearing a janai in a ritual called Bratabandha (Upanayana).

Rishi Ram Pokharel, a leading scholar of Sanskrit literature in the country, says this yarn is normally worn diagonally, from the left shoulder to the right waist, crossing the chest. In Sansskirt, a janai is called “Yagyopabita”. Professor Pokharel explains, “Yagya refers to any type of worship, offering, devotion or oblation. And, ‘Upabita’ means something that must be worn when performing yagyas. Such a thread which is made holy by chanting Vedic mantras. These mantras are believed to have established several Hindu gods and goddesses in the threads.

According to Pokharel, in Satya Yug and Treta Yug the janai was gold and during Dwapar Yug it was silver. Coming to the final Kali Yug, it is now made of cotton. The thread for a Brahmin consists of six thinner strands while for kshetriyas it is three. However, some add three more strands as a replacement for the uttariya, an upper garment, considered obligatory for Hindu men when performing yagyas.

Why is it worn?

File: A man prays while wearing a janai on Janai Purnima day in Kathmandu.

It is believed that after adorning a janai, all gods and goddesses enter and remain in their body, mind and soul and make their life holy and meaningful.

As the janai is given to them during Bratabandha, it constantly reminds the wearer that they are bound by certain vows and rules, ensuring that they always follow their conduct and the lessons taught by their gurus.

This thread is also believed to confer knowledge, power, prosperity, and wisdom on the wearer. Therefore, the one who adorns a janai must always be conscientious, loyal, respectful and truthful and be disciplined.

Not only that, but it is also said that janai motivates the wearer to do good deeds and be in pure character. Wearing a janai is believed to confer longevity and visibility. Likewise, it is also believed that worshiping janai will protect the holder from negative thoughts and energy throughout his life.

Pokharel explains while a janai has three, six or nine strands (as described above), one strand has the three smallest units, say fibers. Therefore, a basic unit of janai has nine fibers. “In each fiber are all the Hindu deities. Omkar who symbolizes all gods and goddesses and divine power in the first, Agni (the God of Fire) in the second, Naag (the Serpent God) considered also as the conservator of water resources in the third, Soma (the Moon ) considered as flora in the fourth, Pitri (ancestors) who are the guides and protectors in the fifth, Prajapati referring to the creator of the world in the sixth, Vayu or Maruta (the God of Air) in the seventh, Surya (the Sun) in the eighth and Vishwadev in the ninth fiber, “says Pokharel,” Therefore, there is a religious belief that these gods and goddesses living in the purified janai confer on the wearer the power and strength that reside in the gods.

“Further, each of the three fibers is triple and makes a strand which counts the total of three strands, symbolizing holy Trimurti: Brahma (the creator), Vishnu (the keeper) and Maheshwar (the destroyer).” Some even consider these three strands to be symbolic of body, speech and spirit, and believe that whoever adorns this sacred thread acquires full control over his body, speech and mind.

It is not just the Janai Purnima when the carriers change janai. In the Hindu scriptures it is mentioned that the janai should be changed in the interval of four months, before doing any yagya, or after the end of an “unclean” period caused by birth or death in the close family. .

In the fearful Smriti (Puranas), Brahma is credited for creating this thread; that is why he got his other name, called Brahmasutra, according to Pokharel.

Exclusive to upper caste men?

Students at a school teaching Hindu rituals perform their Janai Purnima rituals.

Although the practice of wearing a janai is limited to Brahmins, Kshetriyas and Vaishyas today, an expert in religion and culture, Basudev Krishna Shastri, explains: “Everyone, including all men and women , has the right to this. It is only after having adorned the janai that one is considered eligible to perform the 16 rites of human life (sanskars).

He claims that all people, including men and women of all castes, had the tradition of wearing a janai in the past. To justify, Shastri explains, “Until this day, while performing yagyas or pujas, be it Durga Puja or Swasthani Puja or Laxmi Puja, we (Hindus) also offer yagyopabita (janai) to the goddesses. Symbolically offering a janai to female deities during a yagya means that they adorn the janai.

Recounting one of the sections of a Hindi book, Vedic Vangmay mein Nari (meaning Women in Vedic Literature) by Dr Sushma Shukla, Shastri briefs, “In the Sahitya Sutra (Literature Sutra), Griha Sutra (text which includes information regarding Vedic domestic rituals) and in other scriptures as well it is mentioned that a woman should wear a janai when performing any yagyas. Also, he reads that those women who adorn a yagyopabita are respectful and beautiful. For him, the potey worn by modern women is also a symbol of janai.

Later, this practice disappeared in today’s world because people found it very difficult to be in a strict discipline to follow after wearing a janai, says Shastri.

Gradually people nowadays even Brahmin and Kshetriya men have ceased to adorn the janai because one is bound by a vow and rules after wearing it and people find it very difficult and little. practice to do so.

From the archive

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Commitment to Reduce Child Marriage – The Himalayan Times – Nepal’s No.1 English Daily Newspaper Sun, 22 Aug 2021 03:11:56 +0000


Religious gurus and older people from various ethnic communities today pledged to reduce child marriage in Siraha.

Elderly people from ethnic communities participating in an interaction organized by the Dalit Development Front in Mirchaiya pledged to fight against child marriage.

Jibaccha Prasad Sah from the Sah community said he would do everything possible to discourage child marriage in the village. “People know that child marriage is bad, but they pursue it because of deeply rooted traditional beliefs. I will play a leading role in controlling such marriages,” Sah added.

The state announced illegal and punishable child marriage 20 years ago, but the practice continues to this day, admitted Laxman Pandit of the Pandit community. “People report to us before they marry their daughters. We will discourage them from marrying girls who have reached the age of 20,” Pandit said.

Ram Narayan Mahato of the Mahato community held the dowry system, lack of education and superstition responsible for child marriage.

“The state of education is pitiful. Lack of education and dowry system lead to increased cases of child marriage. Emphasis should be on education to end child marriage “, he added.

On the show, Inspector Shyam Prakash Yadav said child marriage is a punishable crime. “Child marriage is a crime in the eyes of the law. So residents must report to the police, court and local judicial committee,” Inspector Yadav added.

The marriageable age is 20 years in Nepal.

A version of this article appears in the August 22, 2021 print of The Himalayan Times.

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St. Regis Residences in Rye is the first not connected to the hotel Mon, 09 Aug 2021 10:16:52 +0000

DDeveloper Alan Weissman appears to have done exactly what marketing and business development gurus insist entrepreneurs need to do to be successful: “Find a need and fill it. “

Its St. Regis Residences project at 120 Old Post Road in Rye welcomed its first residents, with Marriott International Inc., owner of the St Regis brand, who began to manage the luxury property.

Buyers had moved into the first dozen units by early August.

“We have completed the first two parts of the five-part project,” Weissman told the Business Journal. “The amenity space is now 100% complete and one of our residential buildings is also completely finished at this point and the next three buildings will be completed within the next few months, so we are really at the end of the project. . “

Weissmann. Photo by Peter Katz

The St. Regis Residences complex will have 92 condominium units, ranging from one to four bedrooms. It is designed to meet a need for all the comforts, conveniences and luxuries that a resident could desire, as evidenced by the St. Regis brand which has been developed since John Jacob Astor IV opened the St. Regis in New York in 1903, which he built when he co-owned the Waldorf-Astoria.

The St. Regis brand is owned by Marriott International Inc., which has 30 brands, including Ritz-Carlton, Le Méridien and Sheraton. According to a filing with the Securities and Exchange Commission, at the end of 2020 it had 2,149 company-owned properties and 5,493 franchised and licensed properties around the world.

The company’s operations have been affected by Covid and for 2020, its revenue was $ 10.57 billion compared to $ 20.97 billion the previous year.

The Bethesda, MD-based company has been active in the branded home business, working with real estate developers like Weissman to create projects in locations that reflect the quality of its brands, and then managing those properties. St. Regis Residences, Rye, will have a project cost of more than $ 100 million, according to Weissman.

“When the pandemic first hit we were very concerned, but to our surprise the sales… have been incredible. We have achieved some of the highest selling prices per square foot in the market and we are currently 80% sold and we haven’t even finished construction, so these are all pre-sales and it’s absolutely spectacular in terms of our sales on the project, ”Weissman said.

Weissman said just as Covid-19 affects virtually every business, it also affects the St. Regis Project.

“Timing is always an issue in construction, but with shortages of materials, shortages of labor and stuff and, of course, the pandemic itself, there have been some delays in the project but we were successful and we are managing, “Weissman mentioned.

“In the next few months, we will be 100% complete. Most of the 80% who bought here bought on the plans. They bought first from a sales center, an on-site sales center, and then a sales center in Rye town, downtown Rye.

St. Regis
The patio of the St. Regis. Photo by Peter Katz

Weissman expressed particular pride in the St. Regis Project, noting that Harrison-based company Alfred Weissman Real Estate LLC, founded by his father about 50 years ago, has been involved in a variety of projects in which he called “different real estate food groups,” including hotels, office buildings, commercial spaces and residences.

“This is the first self-contained St. Regis in the world that is not connected to a hotel. Everyone else before that, going back to John Jacob Astor in New York with the St. Regis, has always been linked to a hotel, ”Weissman said. “So that’s really unusual and we kind of made up the whole concept here in Rye for the St. Regis brand and I know the upper levels at Marriott are very excited about what we’re doing here. “

Weissman observed that there is a market for a wide variety of housing types in Westchester, whether it is affordable housing, middle income projects or luxury.

“It’s a luxury project. It is not affordable for most people. It’s a very, very high-end project, ”Weissman said. “What makes it quite important to the community is that a lot of the people who live here are business leaders, community leaders, who would otherwise leave the area and go elsewhere.

“Now they have time to give back to the community. They are involved in their local charities, in their religious institutions and things like that. They are downsizing, nice homes in the immediate vicinity of Westchester, Fairfield County, but usually they move to NYC, move to Florida and don’t really settle here anymore and what kind of project lets them do it … Is to stay here and grow old in place, which was not really an option before this project.

St. Regis
The entrance to the St. Regis. Photo by Peter Katz

Weissman foresaw a continuation in Westchester of the trend to convert office buildings to other uses, noting that the St. Regis site had been the Dictaphone office building when the Weissman Company bought it two decades ago. .

“I think after the pandemic there will be less dependency on offices. I think people work remotely, go elsewhere and I just don’t see the need for as much office space as before (before the pandemic) and even then there was a huge vacancy factor in Westchester “Weissman said.

In the future, he said, the company will consider doing similar projects at the St. Regis residences, possibly in Westchester, New England and Long Island, and is considering acquiring a large group of hotels in the Midwest.

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