SIKH NAAMDHARI GURUS

PARTAP SINGH JI, SHRI SADGURU

[NAAMDHARI]

Baba Jassa. Singh Ji (father of Sri Satguru Ram Singh Ji) once asked Suba Sahib Singh,, to relay to Sri Satguru Ram Singh Ji, that he desired for a grandson, to which Satguru Ram Singh Ji had replied that although he will not have any sons but his younger brother Budh Singh will be bestowed with sons and his elder son will be a possessor of exceptional divine virtues.
So it was on 9th March 1890, a son was born to Mata Jivan Kaur Ji, the news of which when reached Satguru Hari Singh Ji was greeted with these immortal words; "this boy will possess an amazing ecclesiastical personality and will be a great spiritual mentor and prominent luminary in the field of idealism, so name him Partap (Glorious) Singh !" 

Indeed, there are very few individuals to whom is given the gift of attaining a combination of excellent virtues and distinctive qualities which establish the ideal concept of a perfect, all-embracing character. The influence of such people has been so profound that in spite of their numbers being so few, without such people, the history of mankind would have been very different. The ideal person is inherently endowed with a combination of much wisdom, esoteric knowledge, tradition and spiritual truth that has been infused already into the soul previously, and which has finally blended together to diffuse as one whole. His Holiness Satguru Partap Singh Ji belonged to this galaxy. The exceptional intellectual young Partap Singh showed his excellence in studies and had most of the scriptures and historical books completely memorised. Satguru Hari Singh Ji once had said, "Partap Singh does not require any teaching, He is born with all the knowledge." His horse riding and love of animals was a talent which was tremendous and executed with keen interest and vigour. His cows and buffaloes bagged immense prizes throughout India in competitions. His horses were the pride of the Indian racecourses where none of the prestigious prizes evaded them. After the passing of Satguru Hari Singh Ji, Satguru Partap Singh Ji, at the prime age of seventeen, succeeded him on the 17th May 1906. After three years he got married to Mata Bhupinder Kaur Ji, who bore him two sons, Beant Ji (Sri Satguru Jagjit Singh) and Ballo Ji (Sri Maharaj Bir Singh Ji) He kept the torch of freedom aflame, which Satguru Ram Singh had lit. He joined the Indian National Congress and agitated against the British Rule in spite of so many restrictions, which were prevailing at the time at Sri Bhaini Sahib and the Kukas in general. His perception and personality had the British remove all restrictions from Bhaini Sahib on the 23rd May 1923. His stand against the British kept on with various meetings at Malerkotla and other key towns. The Congress annual conference at Lahore on 31st December 1929 was very significant which was to pass the resolution of self rule, but was boycotted by Baba Kharak Singh and some sects of Sikhs but Satguru Partap Singh Ji along with his contingent of Sikhs supplied one hundred horses and supplied food for millions of agitators thus making the procession a most significant and historical event in the Indian History. In 1937 general elections were held and in spite of opposition by various capitalists and rich organisations, Satguru Ji openly declared his support for the Congress Party and its fight for freedom. The very important State Peoples Conference was held in 1939 at Ludhiana, which was attended by many political leaders including Pandit Jawahir Lal Nehru and Dr. Rajender Prasad. Sri Satguru Ji supplied a number of horses from His stables and along with Pandit Nehru participated personally in the procession. After this conference Pandit Nehru, Dr. Rajinder Prashad and other prominent personalities paid a visit to Sri Bhaini Sahib, where the Namdhari Shaheed (Martyrs) Paintings were exhibited. Pandit Nehru and the others were very impressed with the paintings and the historical facts behind each painting. When Pandit Nehru saw the Kukas being blown at Malerkotle, he could not stop tears coming out of his eyes. An open page of martyrdom was opened in front of them. Satguru Partap Singh's alliance with all the different parties who were in their own way fighting for independence was cherished by all of them. Sardar Bhagat Singh, and the leaders of Azaad Hind Army were always made welcome at Sri Bhaini Sahib and each and every kind of assistance was made available to the freedom fighters. (see section Martyrs 'Freedom Fighters') To consolidate the Sikh community, Satguru Ji was the first individual to make any real effort. In 1934 He assembled all the Sikh Factions and staged the 'Sri Guru Nanak Naam Leva' Conference. This achievement was a milestone in history and brought the discordant Sikh community much closer to each other. (see Misc. section 'Conferences') To unite the Hindus and the Muslims Satguru Ji inaugurated two conferences. In 1943 the Hindu-Sikh Unity conference was held at Sri Bhaini Sahib which was chaired by Seth Jugal Kishore Birla. Another conference for the 'Hindu, Sikh, Muslim Unity' was also held under His auspices, which was imperative at that crucial moment when the fight for independence was being fought. This achievement consequently proved a major success. (see Misc.sect. 'Coferences'). Pandit Jawaharlal Nehru once asked Sri Satguru Ji if he had any special demands for the Namdhari Sikhs. To this Satguru Ji had replied that his demands are for the whole of the Sikh Nation and not for an individual sect. His desire and love for freedom of his country were the only prime issues at the time. After independence the Sikh refugees from Pakistan, were given land and money at Sri Jivan Nagar; the land which Sri Satguru Ji had purchased prior to independence knowing beforehand that this kind of catastrophe was inevitable. This was but a small example of his foresight. This region of Sri Jivan Nagar is one of the best agricultural areas in the Hissar district and the people presently are thriving more than adequately. He abolished the dowry system, which was crippling the Sikhs and made the marriage ceremony as simple as possible and affordable to the masses. His love for the Punjabi language was another aspect of his life, and to promote it a 'Punjabi Conference' was held at Sri Bhaini Sahib in 1942, which proved to be a tremendous accomplishment. Considering the need, he opened a school and college at Sri Bhaini Sahib where besides Punjabi, classical and traditional music at its highest level is also taught. By virtue of that the Namdhari world now boasts a young generation of classical music maestros whose proficiency in playing various musical instruments is second to none. Although his love and devotion for his country was an integral part of his life, he was on the other hand fully committed to his religion, and was not willing to compromise on any basis where the doctrines of his revered religion were in question. He was of the conviction that whatever a person endeavors should be executed truthfully and with sincerity in mind. Any other enterprise otherwise was of no consequence.  An Epitome of Unity and Peace Pandit Jawahar Lal Nehru, Master Tara Singh , Saif-ul-Deen Kitchloo and other political leaders, with Satguru Partap Singh Ji under the trees of Sri Bhaini Sahib, having an informal and a friendly discussion on the future of India Satguru Ji with political leaders of All India Congress. Sri Raj Gopal Acharya, Sri Vallabh Bhai Patel, S. Partap Singh Kairon, S. Sohan Singh Josh, Sant Nidhan Singh Alam can be seen with other prominent personalities. Satguru Ji with political leaders of All India Congress. Sri Raj Gopal Acharya, Sri Vallabh Bhai Patel, S. Partap Singh Kairon, S. Sohan Singh Josh, Sant Nidhan Singh Alam can be seen with other prominent personalities. When Marshall Bulganin and Kruschev, the leaders of Soviet Russia visited India, they were entertained by Sri Satguru Ji at Sri Bhaini Sahib, where they were shown the best breeds of cows and horses.

JAMMU & KASHMIR RULERS

PARTAP SINGH, 

MAHARAJA OF JAMMU

Maharaja Pratap Singh was born in the year 1850 at Reasi and ruled Jammu & Kashmir State from 1885 to 1925 A.D. He was a wise ruler with great concern for the people and a keen interest in the development of the state. He completed works by his illustrious father Maharaja Ranbir Singh.
He established high schools for boys and girls at every district headquarter, a college each at Srinagar and Jammu, thereby ensuring further progress in education in the state.
By constructing a bridge over River Tawi and linking Jammu to Sialkot by train, he singinificantly improved the communication system in J & K State.
Maharaja Pratap Singh also constructed two canals: Ranbir Canal and Pratap Canal and there by increased the irrigation facilities leading to further progress in agriculture.
He introduced further reforms in the administrative system and stregthened the ministerial system. Two municipalities of Jammu and Srinagar were also constituted by Maharaja Pratap Singh.
With his tactful and diplomatic efforts he was able to free the state from the undue influence of the British rule in the year 1921.
Maharaja Pratap Singh administered the Dharmarth Trust with great devotion and religious thinking following the footsteps of his father in this noble task. He is thus remembered as Dharam Avtar by the people of J & K .

SIKH SPIRITUALISTS

PARTAP SINGH ,Brig.(Retd.)
On a divine mission

Retd. Brigadier Partap Singh ji

With an aim to break the caste/ class barriers and promote the concept of “All are children of one God”, Brig Partap Singh Jaspal (retd) founded the Guru Nanak Data Baksh Lai Mission in 1999. A direct disciple of Sikh saint Baba Nand Singh, Brigadier Jaspal’s sole passion and ambition in life is to share the treasure of divinity which he inherited from his divine master, Baba Nand Singh, and his father, Baba Narinder Singh, IPS (retd).
The mission was launched on the tercentenary of the foundation of the Khalsa, along with a website, www.Baisakhi1999.com.org. Thereafter the mission launched four more websites providing information on the Sikhism. These websites are referred to in religious curriculum by recognised religious indices and association of libraries like the American Library Association.
The mission is non-commercial, as no donations in any form have been accepted since its inception.
Brigadier Jaspal has also authored a book “Eternal glory of Baba Nand Singh Ji Maharaj”, which provides a glimpse of the spiritual personality and inspiring life of the sage of Kaleran. The book is primarily based on his father’s intuitive experiences and face-to-face conversation with Baba Nand Singh. Running into more than 300 pages, the book was displayed at “Pustak Pardarshni” held at Gurdwara Bangla Sahib in New Delhi from November 12 to 28.
The mission has many videos to its credit and the latest in the long list are “Satgur Nanak Pargateya”, a tribute to Guru Nanak Dev, and “Sri Harkrishan Dhiayai”, an album on the eighth Sikh Guru. Brigadier Jaspal is also working on an album on Guru Arjan Dev that will be released next year to mark the 400 years of the martyrdom of the fifth Sikh Guru.
Another feather was added to the mission’s cap on the occasion of the fourth centenary celebrations of the Prakash Utsav of Guru Granth Sahib when it screened a three-hour programme at Takht Hazoor Sahib and won applause from the sangat. The programmes of the mission are also telecast in Europe on every Sunday from 8.30 a.m. to 9 a.m. (UK time).
In all humility Brigadier Jaspal says he is merely a servant of society and his sole aim is to spread ideas of humanity. He adds: “I dream of a global community in which there are no man-made barriers of caste, class and creed”. — By Ivninderpal Singh , 
Courtesy: TNS

Websites of the Guru Nanak Data Baksh Lai Miss www.Baisakhi1999.com.org www.SriGuruGranthSahib.org www.SriGuruNanakSahib.org www.BabaNandSinghSahib.org www.SikhVideos.org

PROMINENT 20 th CENTURY SIKHS

PARTAP SINGH, JATHEDAAR

Partap Singh was born on October 27, 1882 to Shrimati Jaswant Kaur and Shri Deva Singh of the village Moelawahidpur, Dist. Hoshiarpur, Punjab, India. He got his primary education in his village, middle school at Garhshankar and high school from Govt. High School, Rahon, Dist. Jallandar. He was very interested in history and geography. He had read that America and Canada were very prosperous and progressive countries. He asked his parents if he could go to Canada. His parents were very religious people. They told him that if Sant Atar Singh Masutana would bless him to go to Canada, then they have no objection. According to his parent's wishes, Partap Singh appeared before Santji and told him of his desired to go to Canada. Santji gave him his blessing and rather stressed that he must go to Canada because he was very much needed there by his countrymen and would be very successful whatever in his life's missions. He stayed with Sant Atar Singh for five days and learned about Sikhism and the teachings of honesty and hard work. He was given the name Dharm Singh by Santji. With due respect to both his parents and Santji, he used the name: P.S.Dharm Singh for his business in Canada. He followed Santji's advice for the rest of his life.
He came to Canada in April 1905. He noticed that Indian workers, especially Punjabis were treated badly and with hatred by the whites. The majority of the workers were illiterate, used to smoke, drink and their work ethics were poor. The first thing Partap Singh did was to spread the message of honest work and dignity. He became so popular with Punjabi workers and they started respecting him so much, that they felt proud to go to work through him. He also became very popular with workers from other countries because of his work ethics and honesty. Canadian businesses and farms started hiring workers form him.
P.S. Dharm Singh believed and followed Sikhism all his life. He felt the need to built a Gurdwara in Canada and America and wrote a special letter of request to Santbabaji Atar Singh asking him to come to Canada. Santji asked his special follower, Sant Teja Singh MA,LLB, who was studying at Teachers College, Columbia University in New York during 1908 to meet P.S.Dharm Singh in Canada after he finished his studies. Sant Teja Singh stayed with Partap Singh in Canada for two years (1908-1910).With his loving and impressive preaching, Sant Teja Singh converted hundreds of Punjabis to Amritdhari. Wealthy Canadians and Americans became so impressed with the Sikhdhari worker's work ethics and honesty, that they especially started asking S.Partap Singh to send only Sikhdhari workers to their factories and farms. More and more workers continued to become Sikhdharis. In 1910, Sant Teja Singh helped Partap Singh to built first Gurdwara in Vancouver B.C., Canada under the management of Khalsa Dewan Vancouver.
Punjabi workers in California were very impressed by Partap Singh's efforts to improve Punjabi workers lives in Canada that they requested that he build his headquarters in Stockton, California. Workers in California showed S. Partap Singh so much respect and affection, that he again felt need to built Gurdwara in Stockton, California. He wrote a letter to Sant Teja Singh requesting that he to come to Stockton, California. In 1912, Sant Teja Singh came to Stockton. People came in large numbers from Canada and America to welcome Santji. Under Sant Teja Singh's presence, Doaba Sikh American Education Society and Pacific Coast Khalsa Dewan Society Stockton were established. During the Stockton Gurdwara foundation ceremony, S.Partap Singh, Canadian, Moelawahidpur and S.Harnam Singh, Bhajjal donated large sums of money to build the gurdwara. Lots of money was also given by other sangat. At the same time thousands of U.S. dollars were collected to build Khalsa High School at Pur Heeran, Dist. Hoshiarpur through the Khalsa Educational Society.
During S.Partap Singh's stay in Canada, he continued to spread and preach Gursikhi and freedom spirit in the mind of Punjabis and hatred against slavery in India. He was always very interested in spreading education in Punjab, especially to educate girls. He continued to send money to Punjab for educational purposes through Chief Khalsa Dewan, Amritsar. In September 1912, S.Partap Singh returned to Punjab and also in 1912, Raja Mohinder Partap, Bhai Dashontha Singh Dhada and other Gadari Babas returned to India to start freedom revolution against the British rule. During the summer of 1913, freedom fighters from America and Canada would meet S. Partap Singh in his village, Moelawahidpur, at night to discuss their plans of action against British rule. Unluckily, a traitor gave information to British government regarding their plans of action. The British government stated arresting freedom fighters and putting them in jails. S.Partap Singh and Pundit Salig Ram were arrested at Moelawahidpur and put in the central jail in Lahore. While imprisoned, they were tortured for three years. In 1916, the British had to release them because of lack of evidence against them. S.Partap Singh was told by the British authorities that he could not leave his village for three years and had put restrictions on all his activities including lectures, writing in newspapers or meeting with any freedom fighters. A Police chocki was set up at his village, Moelawahidpur, to watch his activities and S. Partap was made to pay all their expenses. Inspite of all these restrictions, he continued the freedom struggle along with other freedom lovers. During the house arrest period, he built a Gurdwara in his village. S. Partap Singh created Punchati raj in his village and all village legal matters were resolved locally with no cases going to the government court. He also employed a teacher to go to village homes to motivate villager to start educating their girls.

During Feb.1920, the British lifted restrictions on S. Partap's movements. He was invited by Shodi Pritam Singh Anandpuri to visit Anandpursahib, which he gracefully accepted. Later as a Jathedar, he made many good changes at Anandpur Gurdwara. He went to jail many times during freedom struggle. In 1924, he was again released from jail and after his release SGPC Amritsar made him again Jathethar of Takhat Shri Kashgarh Sahib. He served faithfully at this position for almost 20 years. With the help of Sant Harnam Singh and Sant Hari Singh Kaharpuri, Partap Singh successfully built the beautiful Takhat Keshgarh Sahib Gurdwara.
After 20 years of service at the above holy place, he returned to his village. He spent most of his time doing kirtan gurbani and prayer. On Feb.9, 1947 about 2.30 PM, he called his son and told him that he was ordered by the Almighty to leave this world and Sant will come to take him. "Send me with him with a smile and no on will cry on my departure." On Feb.10, 1947 at exactly 2.30 PM while Partap Singh was laying in his bed he again told his son who was sitting by his bed side, and Jathedarji smiled and said Santji had come and his soul left his body peacefully. According to his wishes, Santsamelan was done on Feb.21, 1947. All prominent Sants and Akali leaders came to celebrate his life achievements and to pay homage and show their respect to this freedom fighter gadaribaba named Jathedar Partap Singh. To show further respect to him, SGPC Amritsar inducted the Partap Singh, Canadian portrait and life history into the Central Sikh Museum at the Golden Temple, Amritsar. S. Baldev Singh Sibia, Acting Chairman SGPC, conducted this historical ceremony. Jathedar Partap Singh's life history is also written and published by the Information Department of Punjab Government in a book called Freedom Fighters from district Hoshiarpur (Jila Hoshiarpur De Sutantarta Sangramis) under the title AMAR SAHID on page 91 along with his photograph.

References

P.S. - This information is from life history of Partap Singh written by his son Gurdial Singh Mahi BA, LLB; who was also involved in India's freedom movement and watched his father's freedom struggle along with other Gadari during his childhood.
This life history in written by Dr. Nazar Chauhan and Parminder Kaur Chauhan, his granddaughter

SIKH PAINTERS

PHOOLAN RANI

S.G Thakur Singh made an illustration on the collapse of the British system of slavery for the title page of Kirti, a paper, then edited by Shaheed Bhagat Singh and Com Sohan Singh Josh”. Many such interesting nuggets of information on art can be had from the octogenarian artist Phulan Rani. She is indeed a live-encyclopaedia of artists.
SG Thakur Singh, an admirer of Phulan Rani’s works, wrote in The Tribune on December 18, 1960, “Phulan Rani is Punjab’s well-known woman artist.” She started with pencil in 1945. She expressed the subtle and curious grace of the human form in linear patterns. Her prolific work has earned for her an exalted position in art.
Ms Poonam K. Sidhu, a senior IRS officer, while appreciating her works writes, “The depth and mystical touch of Phulan Rani’s brush has captured on canvas the very essence of various legends, parables and episodes that portray the lives of great Sikh Gurus.”

Phulan Rani was born on December 12, 1923, in a well-to-do middle class family of Bombay Wala Khuh, Amritsar. Her father, a medical practitioner of good standing and popular figure in the city, was a very indulgent father and did everything possible to cater to the aspiration of his children. Finding in her a strong propensity for fine arts, particularly painting, he was always there for her art. To her good luck, her husband was also a person of literary taste and had special love for fine arts. He helped to realise the artist in her.
Her father-in-law Kartar Sing Bumra, too, had an interest in painting. After her marriage when Sardarni Phoolan Rani made a painting, Kartar Singh Bumra was much impressed with it and he encouraged her with a cash prize of Rs 100. He also presented her a book. One of her paintings “Nartaki” was awarded the first prize in the Academy of Fine Arts. The great artist Soba Singh, who invited her at the picturesque Kangra valley, also encouraged her.
In September 1970, she visited the European countries and organised concerts in the universities under the title “Indian Ragas (melodies) through Music and Paintings”. These concerts that reflected the beauty of Indian culture were widely acclaimed abroad. It was a unique experiment that earned her lot of applauds from the West. One such painting, “Mundavni, a Raga of evening”, is about separation from the loved one and pangs of sorrow that tear the heart apart. Another painting “Bageshwari, the Raga of the night” symbolises the inborn longing of the soul to meet the eternal beloved like the yearning of the river to meet the sea.
While S.G. Thakur Singh who was born in 1899 at Verka, a suburban of Amritsar, had set up the Indian Academy of Fine Arts in 1931, Phulan Rani created her Arts Gallery in her palatial house in Ranjit Avenue spread over two acres. The land was allotted by the Beant Singh government in recognition to her contribution in the field of art.
As soon as you enter the Hall of Art Gallery you see the scenic beauty of Kangra Valley painted in water colour, Punjab folk life, Sohni, Mirza Sahiban, Shereen Farhad, Laila Majnu, Heer Ranjha. The Art Gallery is the only museum in a house that has the largest collections of paintings and portraits of great writers like Bhai Vir Singh, poets like Prof Mohan Singh, artists like Amrita Sher Gill. It is acclaimed to be the only individual collection in India to have a mix of 500 miniature paintings of all the major schools of art — Pahari, Mughal, Chugtai, Bengal School of Art, Sikh Art.
While S.G. Thakur Singh never had proper education owing to family circumstances, Phulan Rani did her Masters in English literature and authored more than 200 books, especially for children, with the cooperation of her late husband Shamsher Singh, a poet himself. She claims that SG Thakur Singh was a regular visitor to her house. She describes SG Thakur Singh as “a darvesh”, and Sobha Singh, as “a great master of colours”.
Both SG Thakur Singh and Phulan Rani brought Amritsar on the international map of art. After the death of SG Thakur Singh on February 2nd, 1976, Phulan Rani has been carrying aloft the flame of art even at the age of 83. She has an amazing zest for life. She exercises for more than an hour and this gives her lot of energy. She does not forget to play billiard with her grandson Gurkirat Singh every morning!
The then President of India, Mr V.V. Giri, presented her “Sardar Mohan Singh Book Award” for distinguished work on Guru Nanak on October 23, 1970. Her book of painting titled, “Life of Guru Nanak through pictures” has been adjudged as one of the best books on the first Sikh Master. The book has since been translated into English Braille for the benefit of the visually handicapped and it has been distributed free all over the world.
In the latest issue of “The Northern Virginia Review” Constance Elsberg described Phulan Rani as an internationally-renowned woman artist. In the article, “A deeper reality: on the Punjabi painter Phulan Rani”, he writes, “I see the pieces of her life fitting together: her daughter’s music inspired her to paint interpretations of the Ragas they played on their instruments; her teaching led her to illustrate books for children; her love of stories led her both to paint scenes from Punjabi legends and to have children’s books translated. She agrees and adds that everything she does feeds her painting: art is a composite form of so many varied things that you feel and see all around you.”
At the time when Phulan visited Shantiniketan, she and her husband had just fled from Quetta in the wake of the violence associated with Partition. Phulan Rani, while very much aware of the sufferings created by Partition, never chose to depict those.

DISTINGUISHED PUNJABIS-1

Sirdar PARTAP SINGH KAIRON

Partap singh Kairon was a political leader of wide influence and chief minister of the Punjab from 1956 to 1964, was born on 1 October 1901 in the village of Kairon, in Amritsar district of the Punjab, in a farming family of modest means. His father Nihal Singh, who had been active in the Singh Sabha movement, was a pioneer of women's education and had founded in his village a Sikh school for girls. When still a student of the Khalsa College at Amritsar, Partap Singh left home for the United States of America. There he had to earn his own way by working on farms and in factories. He eventually took a Master's degree in political science at the University of Michigan. He simultaneously concerned himself with the problems of Indian freedom and worked with groups determined to advance independence, if necessary by revolutionary activities.Partap Singh was deeply influenced by the American way of life. Mile upon mile of oranges, grapes and peaches he saw in California planted in his mind the vision of a fruit-laden Punjab. He believed that affluence on farms was within reach of the Punjabi villager only if he had an independent and vital government. Partap Singh evolved a pragmatic, determined approach to political, economic and social issues. Returning to India in 1929, Partap Singh started from Amritsar a weekly paper in English, The New Era, the first issue appearing on 13 April 1931. But he soon entered active politics and closed down the paper. He joined the Shiromani Akali Dal, party of Sikh activists. He was also a member of the Indian National Congress, the main all-India party associated with the independence movement. As a Congress worker he was jailed in 1932 for five years for participating in the Civil disobedience movement. In 1937, he entered the Punjab Legislative Assembly as an Akali nominee, defeating the Congress candidate, Baba Gurdit Singh of Sarhali. He was general secretary of the Punjab Provincial Congress Committee from 1941 to 1946, a period of acute crisis in the freedom struggle. He went to jail again in the 1942 Quit India movement. He was president of the Punjab Congress from 1950-52; a member of the Central (All-India) Working Committee from 1945, and was elected to the Constituent Assembly in 1946.  Kairon dressed up as Akali With the achievement of Indian  independence in 1947, the  Congress chose Partap Singh  to turn his faith and influence to  the construction of the new  Punjab. He held office in the  elected state government continuously  from 1947 to 1949 and from 1952 to 1964. First as development  minister and then as chief minister, Partap Singh Kairon led the  Punjab in all-round progress and change. Much of his work in the government was concerned with vital details, the removal of  hurdles, the creation of opportunities, and the psychology  and will for work, and the belief in change.Several of his  programmes carried the mark of his individuality. He was  associated with relief and rehabilitation, following the  mass movement in 1947 of millions of refugees from  Pakistan. Over three million people were in a brief  period reestablished in the Punjab in new homes and  often in new avocations. Partap Singh took up the  consolidation of land holdings, which was made  compulsory by law, and by completing the operation  at high speed laid the base on which was founded  the spurt in production on farms in the 1960's. He  belonged to, and was of, the Punjab village which  ensured for him strong mass backing. He  experimented, worked,tried everything that  was new and possible. He became the tornado  round which the new and the old clashed in  contradiction  and friction, and yet merged briefly and decisively  in action, He certainly changed the administrativ e structure and methods of decision-making  inherited from the British system. In 1964, following the report of the commission  of enquiry which had exonerated him of the bulk of the allegations made against him by his  political adversaries, Partap Singh Kairon resigned his position as chief minister of the  Punjab. On 6 February 1965, he was assassinated as his car coming from Delhi  was waylaid near the village of Rasoi on the  main highway from Delhi to Amritsar. BIBLIOGRAPHy Copyright © Harbans Singh  "The encyclopedia of Sikhism."

SIKH SCHOLARS-1

Prof.Pritam Singh's Death Shocks The Literary World

Los Angeles, Oct.26,2008

Gary Singh

Prof. Pritam Singh, an eminent scholar, a teacher of teachers, writer and author of over sixty books died of cardiac arrest on Saturday, October 25, 2008 at his residence in Patiala. His daughter Dr. Rupinder Kaur of Ludhiana and his physician son-in-law Dr. Gurpal Singh, his next door neighbor, were at his bedside while he breathed his last. His son, Dr. Jai Rup Singh, Vice Chancellor of Guru Nanak Dev University and other family members also reached soonsoon after hearing his sudden demise.
Pritam Singh started his teaching career as lecturer in Punjabi at Doaba College Jullunder in 1941 on obtaining two M.A. degrees in English and Persian. He joined Sikh National College Lahore as the Head of Persian and Punjabi Department. After partition of Punjab, he started working with Punjab University, Simla. In 1950, he joined Mahendra College Patiala as Head of the Post-Graduate Department of Punjabi. He served as principal of some Government Colleges including Government College, Ludhiana, Faridkot, etc. From 1972 to 1980, he served as the founder-chairman and head of the Centre for Guru Nanak Studies at Guru Nanak Dev University, Amritsar. He was the most revered Professor of Punjabi.
Prof Pritam Singh, was a well-known and highly respected figure in literary circles, a scholar of great repute, a well-known author and editor of reputed journals in both English and Punjabi. He had served the cause of Punjab and Punjabi by collecting and preserving old manuscripts of Punjabi and has left a rich personal library with rare manuscripts. He had done in-depth research on Guru Granth Sahib and also had done commendable work in children literature. He was a linguist, a successful translator and author of over 60 books.
Prof Pritam Singh had been a towering figure and was known as “Bhisham Pitama” of Punjabi language. He received numerous honors and awards including Shiromani Sahitya Award, Fellowship by Punjabi Sahitya Akademi, World Punjabi Writers Conference, Government of India, Emritus Fellowship, Bhai Vir Singh International Award and by the President of India. In January 2008, Panjab University conferred honorary D.Litt degree on him. In 2005, Doordarshan, Jalandhar honored him with the "Panj Pani Award" which is given to eminent personalities in the field of literature, arts, music and agriculture. In 2003, Provost and Vice-President of San Jose State University, San Jose (California), Dr Marshal R. Goodman honored Prof. Singh for his outstanding and sustained contribution to Punjabi and Sikh Studies in India and abroad. In April 2001, Prof. Pritam Singh received Punjabi Sahit Akademi’s prime award for high literary merit and creative qualities.
Prof. Pritam Singh taught M.A. students for about forty years, had been guide for Ph.D students and had numerous students, admirers and scholar friends both in India and overseas. He had many times visited United States, Canada and some other countries to speak at conferences and seminars at the invitation of universities and institutions. 

PUNJABI POETS-6

PROFESSOR PURAN SINGH

  
 SHORT LIFE SKETCH

Professor Puran Singh (17 February 1881 - 31 March 1931) was a famous Sikh poet and scientist born on 17 February 1881 at village called Salhad in Abbottabad District (now in Pakistan) in an Ahluwalia Khatri family. His mother's name was Parma Devi while his father was Kartar Singh who worked in the revenue department at Salhad, though their ancestral home was in the village of Dera Khalsa in Rawalpindi district, also now in Pakistan.
Puran Singh’s whole life was passed in writing activity that may be called ‘feverish’ without the implication of a mere metaphor. A vast mass of work poured out from his pen in various fields – on the science of biochemistry in which he held a professorship at the Imperial Forest Research Institute, Dehra Dun; English belles; letters expressive of fervent devotion to the holy Gurus of Sikhism and their teaching, and of warm humanitarianism.
In addition, towards the last decade of his life cut short so cruelly, he poured out loads of writings in Punjabi, prose and poetry, that have acquired the status of classics in the language. The total mass of what he wrote is truly astounding and it might be said that his entire working life was devoted to writing, while no doubt in his sleeping hours his mind must have lived with his themes in dream.
Unfortunately, too soon he caught the fatal disease of tuberculosis during the last years of the decade of the 1920's; and this assuming ‘galloping’ character passed away at the end of March, 1931.

PUNJABI POET-5

Amarjit Singh Chandan, The Poet

Amarjit Chandan is a noted Punjabi poet and essayist. He is the author of eight collections of poetry and three books of essays in Punjabi (in the Gurmukhi and the Persian script) and one book of poetry in English translation. Born in Nairobi, he graduated from Punjab University. As a result of his active involvement in the Maoist Naxalite movement in his youth, he was imprisoned and spent two years in solitary confinement. Later he worked for various Punjabi literary and political magazines, including the Mumbai-based Economic and Political Weekly, before migrating to England in 1980. He lives in London.


Chandan has edited many anthologies of world poetry and fiction, including two collections of “British Punjabi” poetry and short fiction. Translated into Greek, Turkish, Hungarian, Romanian and various Indian languages, his work is included in several anthologies in India and abroad. He has participated in poetry readings in England, Hungary and at Columbia University. An active translator, he has translated work by Brecht, Neruda, Ritsos, Hikmet and Cardenal, among others, into Punjabi. 

Audio Collection of His Poetry: Punjabi Poetry Audio - Amarjit chandan's Poetry in his own voice

In recognition of his contribution to contemporary Punjabi letters, he was awarded the lifetime achievement award by the Punjab Government in December 2004, and yet another lifetime achievement award by the Punjabi community in Britain (All-Party Parliamentary Group, London) in 2006. He was among the British poets on Radio 3 selected by Andrew Motion on National Poetry Day in 2001.

Chandan’s poetry does not invoke the theme of place with any easy sentimentalism. Nakoda, his home town in the Punjab, does recur in these selected poems with an insistent longing. There is a particularly vibrant memory of the entire village sharing a collective dream as it congregates to watch a silent film in the year 1930. But the memories of home are more layered than they may initially seem. The sight of a billboard advertising lasan or garlic in a distant country appears to arouse a simple nostalgia, but the poet is also aware of the aching cargo of loss the word evokes for the women farm labourers of California. And for all the memories of childhood and adolescence — his mother’s laughter, the clang of the village school-bell — there is also the unforgettable sound of prison gates.

There is a silence in Chandan’s poetry — a deep sense of the unspoken, and more accurately, the unspeakable. This is, no doubt, intimately connected with his years of solitary confinement in an Amritsar prison. In an interview (not included in this edition) he declares that his belief in “violence as a midwife of change” has long been buried. But what is not so easy to bury is memory: memory of torture, sleep deprivation and of the interminable hours in a prison cell, in which time frayed his nerves “like chalk screeching on a blackboard. You count your breaths, lose count and start again . . . I’m a poet, yet there are no words to explain these feelings, this loss of spirit.”

When he edited the Maoist movement’s official publication, Lokyudh, he believed words were his weapon. There is little evidence of that bellicosity in these poems. Words here are precarious and makeshift signposts in a vast hinterland of memory. They do not seek to tame silence, merely make a fragile truce with its un-mappability.

Amarjeet Chandan
And 
Paash

PUNJABI POET-4

LAL SINGH 'DIL'

LAL SINGHJ DIL


by: Nirupma Dutt

Lal Singh Dil. Samrala. Nov 1978. Photo by Amarjit Chandan

Lal Singh Dil (1943-2007) 

How is one to remember Lal Singh Dil? The literary status of Dil in the world of Punjabi literature was never disputed and he is often described as the poets’ poet. Punjabi poet Surjit Patar says: “He will be counted as one of the top Punjabi poets of the twentieth century.” However, there was more to Dil’s life than is difficult to slot. It was a life of immense struggle as his story stands witness to the deep-rooted human discrimination in the name of caste, which, a creation of the Hindu way of life, is yet to be found in all major religions that have been based on conversion from Hinduism. Sadly enough, it has also been a part of the Left group cadres, which ideologically do not recognize religion, caste or creed. So Dil’s various attempts to transcend the caste barrier by joining the Naxalite movement of the late sixties in Punjab or later converting to Islam with the new name of Mohammad Bushra met with frustration that his simple poetic heart opposed.

However, his life and struggle raise the issue of caste prejudice and a big question mark after his death. Punjab has a higher Dalit percentage than that of the other states. Scheduled Caste form about 30 percent of the total population and eight percent of these castes live in the rural area and are landless and mostly Sikh Jats are the land owners. The Dalits take the religion of their masters as per old practice.

Born to a low-caste Ramdasia Chamar (tanner) family, Dil was the first of his clan to pass Class X, while doing his daily labour, and go to college. He was training to be a basic school teacher when Naxalbari intervened. Dil’s poetry was true to his life and that of those around him and the experience of poverty, injustice and oppression was so real and told so well that he was hailed as the bard of the Naxalite movement in Punjab. In the dream of a society free of caste and class, Dil saw a new dawn for the oppressed. However, the extreme Left cadres were not without the caste factor and when the movement was crushed the torture meted out to the Dalits by the upper-caste police was far worse. Dil went underground and moved to Muzaffar Nagar in Uttar Pradesh. Here comes the progresson of Dil. As a caretaker of a mango orchard there, he came in contact with Muslim culture. Once again he saw escape from caste oppression and converted to Islam. In a historical letter written to his mentor-friend Amarjit Chandan in February 1974, he revealed his decision in a long letter saying a crescent moon had appeared on the palm of his hand and adding a line: “Allah is very kind to Maoists because he understands cultures.”

Years later Dil was to tell me, “Caste prejudice exists among the Muslims too.” And this was a scathing comment on the “Manu-made” evil that exists among the Muslims, Christians and Sikhs of the sub-continent because it is so deeply rooted in the Hindu way of life that it is difficult to get rid of it even after conversion. However, Dil remained a devout Muslim saying his namaz , keeping rozas (fasting) and eating only halaal. While he did not put his last wish to be buried on paper yet he had articulated it to his close riends and relatives. Gulzar Mohammad Goria, a writer and Dil’s constant companion, told me: “The wish was communicated to his brothers and left-wing activists. However, there was no Muslim burial ground is Samrala as the Wakf Board had leased out the ground to a Sadhu, who has built a temple there.” It would have meant taking his body to the neighbouring village of Bhaundli but it may not have been accepted there so the brothers of dil conferred and respecting the fact that he had converted to Islam, they yet decided to cremate him as they had done with other elders of the family. Goria adds, “We did not wish to rake a controversy that would make Dil the Muslim overshadow Dil the great poet.”

A great poet he was undoubtedly and his collection of poetry Satluj di Hava (1971), Bahut Saare Suraj (1982), andSathar (1997) as well as his autobiography, Dastaan, enjoy an exalted place in Punjabi letters. However, his life was a constant struggle. He was never married nor did he enjoy the companionship of any woman. His body and mind wrecked by police torture, he took to country brew. When the Naxalite movement was crushed all the activists went back to their class folds. Dil had nowhere to go to. His dreams for a better life were gone and till the end he remained a ‘proclaimed offender’ in police records because there was no one to help and set the record straight. Sadly, many Naxalite writers and artistes were to receive honours, posts and money from the government but even the meager pension of Languages Department, Punjab was not to find its way to Dil’s hovel through his long years of penury or illness.

For some years after his return to Samrala, Goria and he reopened the mosque in Samrala with Dil saying the morning and evening azaan (call for prayer). Goria recalls: “God is everywhere and our effort in opening the mosque was directed to give confidence to a minority community who should not be afraid of going to their own place for prayer. However, when people started coming to the mosque, the Wakf Board intervened and took over. Well, the Wakf Board must be having its own reason because political ideology apart, Dil and Goria were just a bit too fond of their drink.

With the money sent by his well-wishers in England, his hut was made over into a pucca home and a wooden shack built to serve as a teashop so that he may earn a living by selling tea. He did so in partnership with Pala, a local upper-caste drug addict, but after his death the shop was closed. On Sunday when hundreds of all shades gathered to bid adieu to Dil, but for one all old comrades took care not to mention the two truths of dil’s life: one that he had converted to Islam and the other he found solace in addiction. Expressing regret as an ex-Naxalite activist Manmohan Sharma, an admirer of the days when red had not faded, says: “This is how society exhumes radicalism and Dil the radical was not acceptable either to the society or his own party cadres.” Chandan adds more explicitly: “Beneath the faded red, the Hindus and Sikhs, they would not have anything to do with his last wish for a burial.”

Dil was a legend in his lifetime and now after him his poetry lives and so does his struggle and protest. He had told this writer that one day people would come and sing qawwalisunder the banyan tree outside his hovel. It will happen one day, for in ‘Manto-town’ (Samrala being the birth place of Saadat Hasan Munto) Dil was the true faqir and Manto and Dil were forever buried in many a heart.

(Lal Singh Dil, poet, born 11 April 1943, Ghungraali Sikhaan, Ludhiana; died 14 August 2007 Dayanand Medical College and Hospital Ludhiana.)

PUNJABI POETESS-2

PRABHJOT KAUR

Kaur, Prabhjot is an eminent Punjabi nationalist poet. She was born on 6 July, 1924 in village Langaryal, Distt. Gujrat, now in Pakistan. Her parents were S. Nidhan Singh Sachar and Smt. Rajinder Kaur. She is married to Col. Narenderpal Singh, who is a well-known novelist, author and journalist himself. They have two daughters: Nirupama Kaur and Anupama Kaur. Nirupama Kaur is a poet and author and Anupama Kaur is a painter. Her early life was spent in various cantonments all over India as her father was a Farms Officer in Military Farms.

Beautiful surroundings and loneliness made her a poet at a very young age. She actually started writing at the age of eight. She became the editor of the school wall paper and later of the college magazine. Freedom struggle made her a patriotic poet and her first book was published in 1943. She was influenced by nature as she mostly lived far away from the cities. Travelling also made her vision broader. By 1946, she had already published four collection of poems, which were read by the then Major Naranderpal Singh who was in Syria at that time.

Singh started taking interest in her and contacted her parents for her hand. His works were also already being published in various magazines. Prabhjot Kaur read one of his pieces—a ballad—which she thought that was somehow incomplete. She continued the poem and published it in the same magazine in the following issue. It became a six poem serial written alternately by them and was published under the name of "Karle" before even they met.

Eventually, they met in April, 1947 but the riots in Punjab separated them for the time being and they finally got married in 1948. Singh continued his service in the Army and started writing novels which became very popular. Prabhjot Kaur kept on writing poetry. In 1954, she got an award for her book written for children from the Language Department of Punjab. Her husband was posted as Military Attache to Afghanistan in 1956 and they remained there till 1960. During this time, her poetry was translated into Persian and published in Kabul in a collection named, "Lala".

In 1964, she won the Sahitya Akademi Award for her collection of poems, "Pabbi". In the same year, she was nominated as the Poet Laureate of Punjab. In 1966, she was nominated to the Vidhan Parishad of Punjab, and in 1967, she was honoured with Padmashree. She is closely associated with International P.E.N. and attends many meetings on behalf of India. She has also been a member of the National Commission of UNESCO. In 1968, she won the coveted award of "La Rose de France".

Her poetry was translated into French and published in Paris under the heading of Plateau". In 1975, she was designated "The woman of the year 1975" by Philippines. By now, she has published 24 collection of poems, 4 collection of short stories, a few general books and some books for children. She has been translated and published into Bulgarian (Light and shadows); English (Plateau and Dreams Dir Young); Persian (Lala), French (Plateau) and in Danish (Shadow).

Besides, she has been translated into Greek, Arabic, Russian, Hungarian and many Indian regional languages. She has been honoured by Punjab as Shromani Shaityakar, and by Delhi Administration for her contribution to literature. Poetry Society of U.S.A. has decorated her with Distinguished Order of Poetry. She has passed through many stages and now she represents the quintessence of Indian culture and heritage. She wears saree and Punjabi dress.

She has travelled very widely so her attitude towards situations is modem. She is aware of the changing patterns of life and living. Generally, she has contributed in all spheres of life as her husband Col. Narenderpal Singh was Deputy Military Secretary to the President of India, Dr. S. Radhakrishnan, for four years and then Military Attache in France for three years. Narenderpal won his Sahitya Akademy award in 1976, thus making them the only couple in India who are both Sahitya Akademi winners.

PROMINENT PEOPLE: Punjabi Poets-3

SHIV KUMAR BATALVI

SHIV KUMAR LIVE

Shiv Kumar Batalvi (born July 23, 1936 in Bara Pind Lohtian, Shakargarh Tehsil, Punjab [now in Pakistani Punjab], died May 7, 1973 in Kir Mangyal, Pathankot, Punjab) was a giant on the 20th century Punjabi poetry scene.

Widely known as the "King of Solitude", Shiv was a young man of barely 20 years of age when he appeared as a star on the national scene. By living a brief and intense life that was devoted to writing deeply profound, passionate and enchantingly lyrical poetic expressions of the pathos of his time, and dying young at the age of 36, a fate that he had predicted and romanticized throughout his poetry, he attained the charisma of a modern day saint and a fallen hero in the eyes of many of his admirers. [Courtesy: Wikipedia]

Please click here to view an interview done of him, in which he also magnificently sings one of his own compositions:

http://www.youtube.com/watch?v=jxSRTmpSpVQ 

Other useful resources about Shiv Batalvi:

raghav505.blogspot.com/2008/06/shiv-kumar-bat..