Tuesday, September 29, 2009

19th Century Necklace Owned by Wife of Last Sikh Ruler Ranjit Singh for Sale at Bonhams

LONDON: An important 19TH Century emerald and seed-pearl Necklace from the Lahore Treasury, reputedly worn by Maharani Jindan Kaur wife of Ranjit Singh, the Lion of the Punjab (1780–1839), is for sale in Bonhams next Indian and Islamic sale on 8th October 2009 in New Bond Street.

The necklace has six polished emerald beads, one later converted to a pendant, each bead gold-mounted and fringed with seed-pearl drop tassels, fastened with a gold clasp. It comes with a fitted cloth covered case, the inside of the lid inscribed: "From the Collection of the Court of Lahore formed by HH The Maharajah Runjeet Singh & lastly worn by Her Highness The Late Maharanee Jeddan Kower" It is estimated to sell for £25,000-35,000.

This rare necklace comes from the Collection of Maharajah Ranjit Singh and Maharani Jindan Kaur (1817-63), which was sold by Frazer and Hawes from Garrards, Regent Street, London.

Between 1849 and 1850, when the British took control of the court in Lahore, they entered the Treasury, where they found the court jewels wrapped in cloth. The Treasury was fabled to be the greatest and largest treasure ever found. The most famous and well-known jewels were taken away as gifts for Queen Victoria, including the Koh-i Noor and the Timur Ruby.

The Maharani Jindan Kaur was born in 1817 in Chahar, Sialkhot, Punjab. Of humble origins, she was the daughter of Manna Singh Aulak, the Royal Kennel Keeper at the Court of Lahore. She grew into a young lady of exquisite beauty and came to the attention of Maharajah Ranjit Singh at a young age. Manna Singh was reported to have pestered the Maharajah, promising that his daughter would make him youthful again. In 1835, she became Ranjit Singh's seventeenth wife and in 1838 bore him a son, Duleep. Duleep was his last child and just ten months later Ranjit Singh died following a stroke. Jindan was the Maharajah's only surviving widow, rejecting the practice of 'Sati' or throwing herself on the funeral pyre with his other wives, choosing to bring up her young son instead.

Ranjit Singh's empire stretched from the Indian Ocean to the Himalayas, with its southern boundary bordering British India. His court was fabled for its patronage of the arts and sciences, and for its riches.

The Russian painter Alexis Solykoff wrote on visiting the court: "What a sight! I could barely believe my eyes. Everything glittered with precious stones and the brightest colours arranged in harmonious combinations". Upon the Maharajah's death, his body was carried through the streets to his funeral pyre in a golden ship, "with sails of gilt cloth to waft him into paradise'. I

mmediately after his death, Ranjit Singh's golden empire began to crumble. His eldest son, Kharak Singh took the throne, but was murdered two years later; the reign of Sher Singh was similarly short-lived and he was assassinated in 1843, upon which Duleep was proclaimed Maharajah at the age of five, with his maternal uncle as Prime Minister and his mother, Jindan, as Regent. His uncle's position as Prime Minister was brief, after the Khalsa Army declared him a traitor and killed him. As Jindan came to power, she was swiftly confronted by the British army that had moved to her southern border in the hope of conquering one of the last independent states of northern India.

As Regent, Jindan became a thorn in the side of the East India Company. She waged two unsuccessful wars against the British, the First and Second Anglo-Sikh Wars of 1846-49, which brought about the annexation of the Punjab. In 1846 she was deposed as Regent and in February 1847 the British took possession of the capital, Lahore, installing Sir Henry Lawrence as British Resident to oversee their affairs.

The British continued to see her as a major threat to their control of the Punjab, since she was instrumental in organising Sikh resistance, rallying her armies to battle and plotting rebellion against the British. Thus in August 1847, to halt her influence on the young king, Duleep was sent away from the palace and Jindan was ordered by Sir Henry Lawrence to the Summan Tower of Lahore Fort and was then was incarcerated in the fort at Sheikhurpura. After being moved around several prisons, in 1849 she escaped from British captivity at Chunar Fort, leaving a note for the British: "You put me in a cage and locked me up. For all your locks and your sentries, I got out by magic....I had told you plainly not to push me too hard – but don't think I ran away, understand well that I escape by myself unaided...When I quit the fort of Chunar I threw down two papers on my gaddi and one I threw on a European charpoy, now don't imagine I got out like a thief!". Disguised as a beggar woman, she fled to the Himalayas, where she found troubled sanctuary in Kathmandu, Nepal. All her jewels and gold that had been left in the government treasure in Benares were confiscated, with the added threat that if she went to Nepal she would lose her pension as well.

In Kathmandu, she lived under the protection of the Nepalese King and government, and spent her time studying scriptures and doing charitable work through a temple she had built near her house. Life was not easy for her and she was kept as a virtual prisoner with a meagre allowance. Under pressure from the British officials at Kathmandu, who portrayed her as dangerous with her alleged efforts to create disaffection against the British, the Nepalese imposed humiliating restrictions upon her.

The young Maharajah, Duleep, was moved to Fategarh, where he lived under the guardianship of Dr John Login and his wife, and eventually arrived in Britain in 1854, at the age of sixteen, where he was adopted as a godson by Queen Victoria. Under the influence of the Logins, he converted to Christianity and was brought up as a young English gentleman. In 1860, Duleep sent his native attendant to Kathmandu to find out about his mother and a report came back through the British resident at Nepal that: "The Rani had much changed, was blind and lost much of her energy, which formerly characterised her, taking little interest in what was going on". The Governor General agreed to a meeting based on this report of the Rani's condition, thinking that the last queen of the Punjab no longer posed a threat.

In 1860, tired of her exile and isolation, and the indignity she was made to suffer, she travelled to meet her son in Calcutta. For the first time in thirteen and a half years, they were reunited at Spence's Hotel in January 1861. Duleep found her almost blind and suffering from poor health. He offered her a house in Calcutta, but she expressed her wish to stay with her son, following years of enforced separation. And so it was agreed that the Rani would travel to England. Her private property and jewels, previously taken by the British authorities, would be restored to her on the basis that she left India and in addition she would be granted a pension of £3,000 per annum. Her jewels were returned to her at Calcutta at the start of the journey.

On the 1st August 1863, Jindan died in her Kensington home in the country of her sworn enemy, just two and a half years after being reunited with her son and leaving him inconsolable. In 1864, permission was granted to take the body to India, which had been her dying wish, and she was cremated at Bombay (Duleep was not allowed to go to the Punjab), her ashes scattered on the Godavai and a small memorial or samadh erected on the left bank. In 1924, her ashes were later moved to Lahore by her grand-daughter Princess Bamba Sutherland, and deposited at the samadh of Ranjit Singh. Finally the 'Messalina of the Punjab' returned home to rest.

Courtesy-bonhams.com

Argentina

Sikhs seize onto culture in remote Argentina


http://www.youtube.com/watch?v=8pqzMgznE2w

True parchar would be going to places like this and supporting the sangat with Gurmat vichaar smagams and camps to ensure Sikhi remains generation after generation.

Friday, September 25, 2009

Remember the Battle of Saraghari - 12th September 1897 - "greatest act of courage in military history"

12th September 1897

Described by British military historians as the "greatest act of courage in military history" "Of courage and braveryA tale be told Long forgotten, brought forthFrom the memories of the old.Of 21 men who Died at duty's callWho laid down their livesAnd let not the fort fall.

(To read the rest, click the link)http://www.tribuneindia.com/2003/20030920/windows/rhyme.htm

Battle of Saragarhi: 21 Sikh soldiers (36th Sikh Regiment) defended to death, the Fort of Saragarhi in the Kohat, North-west Frontier, against 10-15,000 Afghan and Orakzai tribal armies. "The British, as well as the Indians, are proud of the 36th Sikh Regiments. It is no exaggeration to record that the armies which possess the valiant Sikhs cannot face defeat in war" - Parliament of the United Kingdom[5]”

“"You are never disappointed when you are with the Sikhs. Those 21 soldiers all
fought to the death. That bravery should be within all of us. Those soldiers
were lauded in Britain and their pride went throughout the Indian Army. Inside
every Sikh should be this pride and courage. The important thing is that you
must not get too big-headed it is important to be humble in victory and to pay
respect to the other side." - Field Marshal William Joseph Slim, 1st Viscount
Slim[9]

"The British, as well as the Indians, are proud of the 36th Sikh Regiments.
It is no exaggeration to record that the armies which possess the valiant Sikhs
cannot face defeat in war"
British Parliament
http://en.wikipedia.org/wiki/Battle_of_Saragarhi
http://www.saragarhi.org/http://video.google.co.uk/videosearch?q=Battle+of+Saragarhi&hl=en&rlz=1R2GGIC_en-GB&um=1&ie=UTF-8&ei=xEO7SpnRIsGQjAfbsY27Cw&sa=X&oi=video_result_group&ct=title&resnum=4
http://www.allaboutsikhs.com/sikh-warriors/battle-of-saragarhi-1897.html

"The British, as well as the Indians, are proud of the 36th Sikh Regiments. It is no exaggeration to record that the armies which possess the valiant Sikhs cannot face defeat in war"

- Parliament of the United Kingdom[5]

"You are never disappointed when you are with the Sikhs. Those 21 soldiers all fought to the death. That bravery should be within all of us. Those soldiers were lauded in Britain and their pride went throughout the Indian Army. Inside every Sikh should be this pride and courage. The important thing is that you must not get too big-headed it is important to be humble in victory and to pay respect to the other side." - Field Marshal William Joseph Slim, 1st Viscount Slim[9]

"The British, as well as the Indians, are proud of the 36th Sikh Regiments. It is no exaggeration to record that the armies which possess the valiant Sikhs cannot face defeat in war" - Parliament of the United Kingdom[5]

"You are never disappointed when you are with the Sikhs. Those 21 soldiers all fought to the death. That bravery should be within all of us. Those soldiers were lauded in Britain and their pride went throughout the Indian Army. Inside every Sikh should be this pride and courage. The important thing is that you must not get too big-headed it is important to be humble in victory and to pay respect to the other side." - Field Marshal William Joseph Slim, 1st Viscount Slim[9]

Sunday, September 13, 2009

My Guru & I

If you walked into this Gurdwara and instead of the Guru Granth Sahib being there, say it was Guru Nanak, or Guru Amar Das or Gur Tegh Bahadur, sitting there – how would you act? How would you carry yourself when walking in? Would your mind-set be any different? Would your muthha tek take on a different meaning? Would you be more attentive and alert during the divan? Would you be more eager to listen to his words and try harder to understand him?

Guru Ram Das says:
Baani Guru Guru Hai Baani Vich Baani Amrit Saarey
Bani is the Guru and Guru is the Bani. And it’s within this Bani, that Amrit is found.


Thus, the Shabad (”The Word”) is, was and always will be the Guru. History tells us that even during Guru Arjan’s time, the Granth (then referred to as the Pothi Sahib because it was yet to be completed and anointed Guru), was the center of the congregation, the center of the Darbar, even in the presence of Guru Arjan himself.

The saakhis tell us that Guru Arjan had so much reverence for the Pothi Sahib that he kept it on an pedestal elevated even from himself, and joined the Sikhs in paying obeisance to it. This tells me that it is not the person, the attire or the physical attributes that make the Guru; instead, it is the Shabad. But we call the ten physical forms (from Nanak to Gobind Singh) Guru because they were the living manifestation of that Shabad.

They lived the Shabad. We sing it, they lived it.

Guru Nanak was so immersed in the Shabad that the two became one.

He says in Raag Ramkalee:
Shabad Guru Bhavsaagar Tariye Ith Uth Eko Jaanai
Shabad is the Guru that will ferry you across the terrifying world-ocean.


So, if this is the case, how can the Guru Granth Sahib we bow before, be any different than Guru Angad or Guru Amar Das sitting before us?

We refer to the Guru Granth Sahib as the living Guru. But is it really living to me?

Some say we have it harder, because we don’t have a physical Guru simply telling us what to do, particularly since, in Sikhi, we don’t believe in “holy” persons being the official “interpreters” of scripture. Thus, it falls upon us to make the effort to listen to, read, and apply the lessons to our lives.

People often asked, “What does the Guru Granth Sahib say about this or that?” About life after death, about good and evil, about socio-political issues, such as abortion, divorce, climate change, etc., and the children are often disappointed when I can’t point them to a direct quote – a simple “Thou shalt …” – to answer their question.

To some, this is frustrating; but I find it … beautiful!

The Guru refrains from giving commandments or a list of do’s and don’ts. Instead, He has compiled 1430 pages of divine poetry that provides a structure for our life and a personal map to guide us through our daily choices and challenges. Instead of quick and fast answers , the Guru has trusted and empowered his Sikhs, to reflect, discuss and interpret the Word [within basic parameters] and form our own opinions and make ethical decisions accordingly … for anything and everything.

So, is the Guru living?

I can go through life and treat the Guru Granth as a mere idol and bow before it out of empty ritualism, or I can take the time to reflect on Gurbani – to think, reason, understand and genuinely act on the Guru’s teachings … and that is when the Guru comes alive.

As a Sikh, do I need the Guru in my life? This is where Gurbani is as very clear…black and white:
Anand Anand Sabh Ko Kahai Anand Guru Tay Jania
Bliss! bliss! Everyone talks of bliss! Bliss is but known only through the Guru.


Then he goes on to say:
Jai Ko Gur Tay Vaymukh Hovai Bin Satgur Mukhat Na Paavai
One who turns away from the Guru and becomes “baymukh” – without the True Guru – shall not find liberation.


The role of the Guru is to enlighten and bring us to a heightened sense of awareness, to establish that connection with the Divine. The forces of kaam, krodh, lobh, moh and ahankaar – lust, anger, greed, attachment and pride – are so strong that it is only through the Guru that we can overcome them.


Throughout this festive year, there have been many celebrations, kirtan darbars, nagar kirtans, conferences and seminars and symposia, discussions and debates on all aspects of the Guru Granth to mark this special milestone – but I truly hope that we, even if we are small and isolated communities, take this opportunity to develop and strengthen our personal relationship with the Guru. I believe this one-on-one conversation, this spiritual dialogue with the Guru, is essential in our self-discovery – which is fundamental to being a Sikh.

On this very early stage of my journey with the Guru, I have learned that all roads on this path lead to within. As the Guru says:
Mun Tu Joth Saroop Hai Apna Mool Paichan
O my mind, you are the embodiment of this Divine Light – recognize it, O, recognize your own origin … the true origin of thy self.


I have been the beneficiary of a lot of advice and guidance in my life, but one of the most meaningful things has been what a friend once said to me: “You know, many think the Guru Granth Sahib’s 1430 pages are about the Guru’s lives and teaching … but, in reality, it’s about you.” And I believe this. There is not a Shabad I come across where the Guru is not challenging me, where the Guru doesn’t push me to question myself.

I often stop in my tracks while reading Baani and ask: Is he referring to me? Am I one of those ego-filled beings that he is talking about, that is, obsessed with myself and my own thinking? Am I being humble in my actions, am I truly forgiving to those who have hurt me, do I speak lovingly to others? Am I really walking the walk … or am I just talking the talk?

This is my dialogue with the Guru, and with my Ardaas and his Grace, I continue to strive to improve myself every time I stand before him.

So I hope this year will not end as just a celebration of a historical event, but instead, be the motivation for a spiritual event – for personal change, within me, within each of us … that brings us closer to the Guru.