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Accordingly to the Biblical Terms, "Turban" means a head covering worn by men, made of cloth wrapped around the head. This fact can also be seen in respect of old paintings exhibited in the Museums and the past literature pertaining to the earlier history. During the fifteenth century when Guru Nanak Sahib (CE 1469-1539) founded the Sikh religion, India was then being ruled by the Muslim Rulers whereas Hindus were their slaves. In those days most of the Muslims and Hindus used to keep "Turbans" though some of them had also been wearing ‘caps (topi) or kulah’. From the very beginning of his childhood, Guru Nanak also continued the tradition of keeping long hair intact and covering the head by tying a Turban. This continued to be followed by his nine successors (1539 - 1708). In this respect reference could be sighted in the "Guru Granth Sahib", the Sacred Scripture of the Sikhs: "Let living in His presence, with mind rid of impurities be your discipline. Keep the God-given body intact and with a Turban donned on your head". (GGS–Page 1084) Historical Episode: Although the Sikh Faith continued to be flourished gradually, when Guru Granth Sahib containing the "Gurbaani" the Divine Word was compiled in CE 1604, both the Muslim ruling class and the Hindu priestly class were alarmed because most of their people abandoned the respective religions and started following the Sikh religion because it was more appealing to them. Despite the martyrdoms of the Fifth and Ninth Gurus of the Sikhs on 30th May 1606 and 11th November 1675 respectively, most of the Hindus and Muslims did not deter from joining the newly established Sikh Faith. With a view to consolidate this renaissance, special gathering of its adherence was called at Anandpur Sahib in Punjab State. Thus by selecting Five Dear Ones, the tenth Master Guru Gobind Singh Sahib established the "Khalsa Panth" by way of Baptism: Amrit Initiation Ceremony on 30th March 1699. The Guru commanded the Sikhs: (1) To keep up their "Kes" - uncut long hair as provided by the Almighty Creator, including untrimmed beards, moustaches and eyebrows as well as to cover the head by tying a Turban for males and scarf for females; (2) to keep "Kangha" – a small wooden comb which must be placed tucked in the hair-tress and used for cleaning the hair; (3) to wear "Kara" - a loose steel ring on right hand wrest; (4) to wear "Kaschehra" - specially designed breeches and (5) to carry "Kirpaan" - a small sheathed sword in baldric. These articles of Faith were made compulsory for the Sikhs so that their appearance remains distinctive from that of Buddhists, Hindus, Jains, Muslims and other communities. Identity struggle The tying of a Turban and keeping unshorn long hair gave the Sikhs a unique and an easily recognizable identity all over the world. This distinctive identity of the Sikhs led them into various religious, cultural and political struggles throughout their history and that the sacrifices, which the Sikhs made during those struggles resulted in strengthening their resolve. The worst period of persecution of the Sikhs and the most malicious discrimination against them was during the first half of the eighteenth century when not only was their identity at stake, but also, their very survival. The Mughal Emperors of India – Bahadur Shah (1707-1712), Farrukh Siyar (1712-1719), Mohammad Shah (1719-1748) and Ahmad Shah (1748-1754) had ordered an indiscriminate massacre of the Sikhs with a view to stop them from practicing the beliefs of their Faith and from obeying the commandments of their Gurus. The Sikhs preferred to lay down their lives rather than allow their hair to be shaved or Turban to be removed. Aided and abetted by the Hindu slaves, Mir Manu, the provincial Muslim Governor of the Punjab, during the regime of Mohammad Shah, was the most cruel of all the corrupt administrators of the dissolute Mughal monarchs. He was determined to exterminate the entire population of the Sikhs who lived mainly in the Punjab at that time. So hard were the ordeals through which the Sikhs (also known as Khalsa or Singhs after Amrit Initiation) had to pass through but they survived with honour and established the Sikh Rule between 1764-1849. Sikhs under British Rule (1849-1947 Having witnessing their bravery, British Raj preferred the recruitment of the Sikhs in their armed forces. The Sikh soldiers faced the showers of bullets and shells of heavy guns and the fiercest enemy bombardments, wearing "Turbans" instead of steel helmets. Sikh valour while defending "Saragarhi" in Afghanistan on 12th September 1897 is well known to the British Parliament when unprecedented bravery of all the (22) heroes was narrated. It is a matter of great pride for the Sikhs that this battle of epic dimensions is taught to children in France, and it is one of the eight stories of collective bravery published by UNESCO. During the First World War while fighting in the battle of Gallipoli (Turkey) on 3rd and 4th June 1915, 14th Sikh Regiment lost 371 brave officers and soldiers. Not an inch of ground was given up and not a single straggler came back. The ends of the enemy’s trenches were found blocked with the bodies of Sikhs and of the enemy who died fighting at close quarters. This was the high spirit of the Turbaned Khalsa soldiers. During the First and Second World Wars, 83,055 Turban wearing Sikh soldiers laid down their lives and 109,045 were wounded when fighting under the command of Allied Forces. For reference one may read "British Empire, 1914/1920 War", page 237 and "Casualties in the Second World War 1939-45", published in 1951. Sikh soldiers also died while defending the British ruled territories – Burma, Singapore and Papua New Guinea where Rabaul Cemetery can be visited so close to Australia. Turbaned Sikhs in India In India the Sikh Turban is accepted and well respected. All Sikh personnel who are serving in the Indian Armed Forces are authorized to wear Turbans and their Uniform includes: 1. Turban - (as the main headgear to cover their uncut long hair). 2. Sikh Underwear. 3. Sikh Comb. 4. Kirpan. 5. Kara. (Source: Constitution of India - Defence Services Regulations of 1962, Para 1385, Clause d). However, for the last two decades, Sikhs are being harassed and oppressed by the Indian Hindu Governments through its secret agencies and aided Hindu organizations. Like other nations, Sikhs continue to aspire to have their own independent State of Punjab by way of peaceful means. Diaspora Turbaned Sikhs In spite of the historical evidence, in recent years, the Sikhs have been subjected to various unpleasant laws relating to the ‘Turban’ in other countries outside India where the laws clashed with their religious requirement. One such law is to wear a steel helmet while riding on motorcycles or when working in the construction or mining sectors, etc. In most of the countries Sikhs have been forced to spend a lot of their time and money in establishing that their Turban is an integral part of their dress and that a Turban is their only headgear and one of their significant identities. However, it is satisfying to realize that some enlightened governments do respect the religious and cultural difference and that they have responded positively to the demands of the Sikhs. The Government of Malaysia allowed the Sikhs to wear a Turban instead of a crash helmet in the year 1973: "Since the Constitution respects religions of other races, we cannot force Sikhs with turbans to wear crash helmets. Sikhs who wear Turbans need not wear crash helmets when they ride Motor Cycles or Scooters". Likewise, the Governments of Singapore and that of Australia showed fairness and exempted the Sikhs from wearing crash helmets. They have been allowed to wear Turban as their only headgear. In accordance with the Motor-Cycle Crash Helmets (Religious Exemption) Act passed by the British Parliament in 1976, Section 2A exempts "any follower of the Sikh religion while he is wearing a turban" from having to wear a crash helmet. Similarly, the highest Court of the United Kingdom, the House of Lords, has ruled that Sikh drivers and conductors of public vehicles are not to be compelled to wear caps. Also in Canada in 1986 Sikhs in Metro Toronto Police were permitted to wear Turbans while on duty, and since 1990 Turbaned Sikhs may join The Royal Canadian Mounted Police (RCMP). Hate Crimes against Sikhs since 11th September 2001 After the forced crash of four ill-fated passenger aeroplanes in USA on 11th September 2001, Turbaned Sikhs are being targeted as if they are associated with the Afghanistan’s Taliban or Osama Bin Laden because most of them also wear turbans. Although there was not a single Turbaned Sikh on board, it is not clear why citizens of USA in particular and others in general are so ignorant about the unique identity of the Sikhs when there are at least half a million Sikhs living in America? Umpteen times it has been established that Sikhs neither fall within the category of the Hindus or Muslims, nor they are associated with the Afghani Taliban or Osama Bin Laden. By virtue of the Australian Constitution, Federal and State laws, there is hardly any discrimination based on any person’s religion, appearance, colour, disability, language or race. Accordingly, all the citizens of Australia deserve and enjoy equal opportunity and rights. Unfortunately, due to ignorance of some troublemakers, Sikhs do experience unpleasant situations when they are humiliated. We are living in the civilized 21st Century and there are laws to deal with criminals and other offenders. Irrespective of any ones appearance or religion if any person commits any offence, local Police has every right to investigate and then initiate court proceedings. Then it is up to the Courts to pronounce judgements by according suitable punishment when any one is found guilty. Hence no hooligan should harass any person. All the citizens/residents should be treated with courtesy and respect. If someone still has any doubt, let him read the Book: "The Man in the Red Turban" by David Martin – 1978, published by Hutchinson Group of Australia. Then you will better understand Sardar Ganda Singh’s character based on teachings of the Sikh religion. Significance of Turban It may again be stated that for a Sikh, Turban - (also known as Dastaar, Pagg, Paggri) is an integral part and parcel of his religion. It is representative of the religious identity and national cohesion for the Sikh Nation spread all over the world. A Sikh with a Turban - (Dastaar) is conspicuous among the crowds of thousands. It is made of fine cotton muslin unstitched cloth having length about five metres and one metre wide. When tying Turban daily both ends of the length of the Turban must be tucked in properly, i. e. the beginning and finishing ends should not be flowing loosely as can be seen with many non-Sikh persons. There is no significance of any particular colour because it could be of any colour. The Sikhs’ Turban is more hygienic than a cap, hat or helmet, which are difficult to wash whereas Turban is kept clean with the usual washing. It is also ideal headgear for both winter and summer. Even in icy winds, it keeps the head and ears warm. For a Sikh, his Turban is more than a Crown because it is considered as a gift blessed by the Sikh Gurus. As Sikhs are easily recognizable by their Turban and bearded faces, these also serve them as helpful deterrents against undesirable acts and behaviour and keep them on the right path. Sikhism shuns drinking, smoking, intoxicants, etc. Sikh Brethren Awake! These days some Sikhs are replacing Turban by a small piece of cloth or cap on their heads. Do they want to lose their Sikh identity out of fashion or ignorance or to imitate other persons/communities? O Brothers! You are being eclipsed. You are being deviated by the cleverer people and being victimized. You are being deprived of your character. Your manly look is being effeminated. Nay, you are being disfigured. You are being made a victim of the vices. You are being duped by flimsy honours. Your Turban is being taken off. It has brought you all the honours in past. It has made you a "Sardaar", why loose it? Remember, our great Heritage is our Pride. Why to lose it? Recollect the Greatness of our Guru Sahib and sacrifices of Four Sahibzadeys and thousands brave Sikhs to whom we daily remember in our Prayer. Let us adapt ourselves in the image of Guru Gobind Singh Sahib. Maintain your relations with your Guru and preserve your position of a Singh of the Guru. That is the only secret behind our Name and Fame in the World. "Keep your head high with a Turban intact and Take care of it". We should always remember Guru Gobind Singh’s Divine Word: "So long as the Khalsa maintains his Identity, He shall remain imbued with my vitality". A word of caution: Those Sikhs who have cut off or trimmed their hair and beards and do not tying Turbans, fall in the category of ‘apostates’ until they regain entry by undergoing Amrit Initiation Ceremony.
Ferozpuria Turban Training Centre In bathinda The French government’s move to ban the turban has triggered protests from Sikhs across the world. This is not the first time the turban has run into trouble. It has seen some trying times on foreign shores during its long and chequered history. It has stirred opposition, curiosity, ridicule and was even spurned in cultures unfamiliar with what it stood for. The turban has existed in India since time immemorial as a symbol of pride and honour. After 9/11, turbaned persons have been targeted by bigots in the US and Europe. Much like the enterprising Sikh, who ventures unafraid to distant lands, the turban too has endured. The turban tells its tale of travails and triumph in the words of Roopinder Singh. Sikh students of a school in FranceMore pictures Turban Wallpapers Come to think of it, I am just yards of fine muslin cloth in a myriad of colours and, sometimes, designs. Yet when I adorn the head of those who wear me, I am the epitome of grace, culture and honour. Wars have been fought over me, people have become brothers when they exchange me with another of my kin — Maharaja Ranjit Singh gained the Kohinoor diamond in this fashion. I am a turban. Now they want to ban me in schools in France. But how can they do it? So many men who wore me died fighting for France. I have been a crown on the heads of historical figures, and of those who are not even footnotes of history. I have made my presence felt in the continents of Asia and Africa for centuries. And if you look back at civilisations, you’ll find my mention in the Old Testament and in Egyptian, Turkish and Indian texts and art; in fact, almost everywhere where civilisation made an impact. Why, even relief medallions at Sanchi and Bharhut stupas, dating back to 2nd Century BC or earlier, feature me. The Egyptians called me pjr, I am referred to as the turban in Biblical texts, in Persian I am called dastar andin Arabic one of the words for me is imamah. In Hindi I am called pagree and in Punjabi am referred to as both pagari or dastar. Other terms for me include murassa, khirki-dar, Faruq Shahi, atpati, kuladar, pechdar and Safawi, named after the dynasty of the same name in Iran. I am a symbol of honour, which is why if someone talks of soiling a turban, it implies being dishonoured. In fact, a great honour being conferred upon someone by royalty is dastar a fazilat. Today, I will confine this narration to India and, in particular, to the Sikhs. In passing, let me mention that I was an item of formal wear in the southern states, where Iyers used silk cloth. In Maharashtra, there was the pheta and, of course, Rajasthan is well known for my colourful cousins called pagari, pencha, sela, or safa. Museums in Udaipur and Jodhpur have hundreds of styles on display. What is my ideal length? Actually, it varies, based on the area, style and the person. Historians will bear me out when I tell you that Prince Salim, the 16th-century Sultan of Turkey, wore 11 yards of malmal, and other Muslim nobles followed suit. Nowadays, it varies from 5 to 8 yards. The Nihang Sikhs wear turbans, which are many times this size! In Mughal India, when a reign changed, the new Emperor evolved a style uniquely his own, which was, of course, widely followed. Just look at how Emperors Babur, Hamayun, Akbar, Jahangir and Shahjahan, and their successors changed the style. For the Sikhs, I am what Guru Gobind Singh ordered his Khalsa to wear at all times. However, because of my distinctiveness, the Sikhs have gone through various trials and tribulations in the last three centuries. They were easily identified and persecuted during the reign of the Mughals and from time to time thereafter, but have remained steadfast in their devotion to me and all that I stand for. The slogan: "Pagari sambhal oye Jatta," by Shaheed Bhagat Singh's uncle became a clarion call for independence from British colonialism. They have refused to take me off, even if asked to do so as a safety measure. Memorably, in World War II, Sikh soldiers who were fighting for the British refused to wear steel helmets, despite knowing that the causalities among them would be higher if they did so. When told by their officers that the cost of pensions etc. accruing from their death was too much for the British Empire to bear, they unanimously agreed to forego any pension if they got a head injury. They still refused to dispense with me. Nowadays, the dispute is about crash helmets for motorcyclists, and the governments of Malaysia, Singapore, Australia and the UK have amended their laws to make special allowance for me. Someone has documented that during World Wars I and II, 83,055 turbaned Sikh soldiers died and 1,09,045 were wounded when fighting under the command of the Allied forces Many Sikhs, settled in the UK following World War II, faced discrimination because of me. In 1969, however, the Sikh bus company employees in Wolverhampton, led by Sohan Singh Jolly, won the right to wear turbans while on duty. This marked the successful culmination of a long-running campaign. Other skirmishes followed, notably in Manchester, and it was only in 1982 that the House of Lords, Britain's highest court, ruled that Sikhs are a distinct ethnic group entitled to protection under the Race Relations Act. Nowadays, in the UK, turban-wearing Sikhs can be seen in all walks of life, including the police and the army. In the US, I was called all kinds of names when Sikh immigrants first touched the shores of California at the end of the 19th century. They were derisively called "rag heads" because of me. Turbaned Bhagat Singh Thind served in the US army during World War I, but was denied American citizenship because he was "non-European White." Now many Sikhs wear me proudly, many hold top jobs, but the armed forces still discriminate against me. I have faced problems because of ignorance and bigotry after 9/11, but it has always been a continuing struggle to educate people about what I stand for. In Canada, I faced problems during the early 1900s and, in fact, the Sikhs were disfranchised by British Columbia in 1907, and the Komagatu Maru tragedy, where 376 passengers of the ship were not allowed to disembark at Vancouver, followed in 1914. However, Canada gave voting rights to these people in 1947 and things changed. In 1990, Baltej Singh Dhillon proudly wore me and joined the Royal Canadian Mounted Police. Some bigoted Canadians protested, but finally the ruling was in my favour a few years later. In Africa, turbaned Sikhs did not face much problem, except for dealing with curiosity, which always happens. The same was much the case in New Zealand and Australia, except for one time when some members of the Australian Returned Services League tried to have Sikhs debarred from one of their clubs because they refused to remove their turbans on the premises of the club. I understand that the RSL objectors had to back down. Anyway, so much for my being discriminated against. Most of the time I strike a distinctive note, which attracts attention. And many people are curious about how I am tied. Well, there are various ways, and indeed many distinct styles have evolved, expressing the individuality of various persons as well as the togetherness of various groups. The way I have been tied often reflected the society of the time and of course there was always the sartorial element. A matching turban, a contrasting one, a bandhni turban with a splash of colours, a lehariya turban in which pattern makes waves, the African turban with its flat folds. There have been so many turbans, so many ways in which the Sikhs have tied them.... The patterns that the Sikhs wear come primarily from the Rajputs of Rajasthan, where there are thousands of my cousins. Since societal life is stratified in that area, colours and patterns represent specific castes or sub-groups. The way they are tied is also strictly laid down. For the Sikhs, however, there are no hard and fast rules, though various social groups and geographical areas such as Malwa, Majha, Peshawar, Pothohar and Afghanistan have distinct styles. The Jats tie me differently from the non-Jats. The former, for example, do not wear patterns, just plain ones. As for the colour, the elderly wear white, which is also a political colour of the Congress Party. The Akalis support royal blue, electric blue and saffron. Most Sikhs have at least half a dozen colours, which they wear to suit the occasion or the attire. Princely states, however, had distinctive colours of their own (see box). Colours of the turban Indian armed forces BlackCavalry and Armoured CorpsGreenInfantryMaroonSpecial Forces and Para- commandos Princely states The following were the colours favoured for formal turbans by the royalty of the princely states of Punjab:PatialaPink (court) and lemonm Faridkot Hara Ferozi (turquoise).NabhaMaroonJindOrange Black, however, became a colour of specific protest during the British Raj after the tragic killings of the Sikhs at Nankana Sahib, the birthplace of Guru Nanak, now in Pakistan, where the local mahants, in connivance with the British authorities, had killed a large number of pilgrims. In fact, Baba Kharak Singh, a prominent leader of the time, wore me in black. He was jailed by the British from 1922 to 1927. Hundreds of other Sikhs also wore black at that time and many were jailed, but remained steadfast in their demand till the British relented. In the troubled decade of the 1980s, saffron became a colour of discontent. Though I am overwhelmingly worn by men, women too sport turbans, especially those belonging to the Akhand Kirtani Jatha of Bhai Randhir Singh and also American women converts to Sikhism. They follow the injunction made by Guru Gobind Singh who asked Mai Bhago to wear the kachera and tie a turban. Though small in number, these ladies do cut a dashing figure. When you talk of me, you have to keep in mind the royal house of Patiala, which evolved the distinctive Patiala Shahi turban in which a thumb is used to create a depression near the forehead. The Patiala turban was standardised during the reign of Maharaja Bhupendra Singh. Urdu poet Faiz wrote a beautiful couplet about me. Sari-khusrau se naazi-kaj kutahi chin bhi jata hai/ Kutha-i-Khusaravi se bue sultani nahai jati. While the turban may be taken from the head of a Sultan, the aroma of royalty will not leave the turban. I am rooted in history that is inseparable from the spiritual journey of the believer. This reason alone is sufficient for me not to be taken lightly or easily dismissed, even though I have, like the symbols that stem out of other religions, become for many followers more an expression of religiosity and cultural values than of spirituality. I have to be respected for what I stand for, and those who tie me have to reflect on that too, since it is their conduct that will give me the power to stand for honour. "You judge a man by his turban, gait and his speech," maintains an ancient Persian saying. How true
Sikhs are famous for their many and distinctive turbans. Traditionally, the turban represents respectability, and has long been an item once reserved for nobility only. During the Mughal domination of India, only the Muslims were allowed to wear a turban. All non-muslims were strictly barred from wearing a pagri. Guru Gobind Singh, in defiance of this infringement by the Mughals asked all of his Sikhs to wear the turban. This was to be worn in recognition of the high moral standards that he had charted for his Khalsa followers. He wanted his Khalsa to be different and to be determined "to stand out from the rest of the world" and to follow the unique path that had been set out by the Sikh Gurus. Thus, a turbaned Sikh has always stood out from the crowd, as the Guru intended; for he wanted his 'Saint-Soldiers' to not only be easily recognizable, but easily found as well. More appropriately known in the Panjab as a dastaar, the Sikh turban is an article of faith which was made mandatory by the founder of the Khalsa. All baptised male Sikhs are required to wear a Dastaar. Though not required to wear a turban many Sikh Kaurs (women) also choose to wear a turban. For the Khalsa, the turban is not to be regarded as merely an item of cultural paraphernalia. IMPORTANCE OF THE TURBAN When a Sikh man or woman dons a turban, the turban ceases to be just a band of cloth; for it becomes one and the same with the Sikh's head. The turban, as well as the four other articles of faith worn by Sikhs, has an immense spiritual and temporal significance. While the symbolism associated with wearing a turban are many — sovereignty, dedication, self-respect, courage and piety, but!, the main reason that Sikhs wear a turban is to show--their love, obedience and respect for the founder of the Khalsa Guru Gobind Singh. "The turban is our Guru's gift to us. It is how we crown ourselves as the Singhs and Kaurs who sit on the throne of commitment to our own higher consciousness. For men and women alike, this projective identity conveys royalty, grace, and uniqueness. It is a signa pt complete commitment. When you choose to stand out by tying your turban, you stand fearlessly as one single person standing out from six billion people. It is a most outstanding act." quoted fromSikhnet. Sikh men commonly wear a peaked turban that serves partly to cover their long hair, which is never cut out of respect for God's creation. Devout Sikhs also do not cut their beards. HISTORICAL BACKGROUND The turban has been worn by people for thousands of years. In ancient Egypt, the turban was worn as an ornamental head dress. They called it ‘pjr’, from which is derived the word ‘pugree’, so commonly used in India. Kohanim (priests) in the Jewish temple in Jerusalem wore turbans; they go back at least as far as biblical times! In the Bible, referring to the high priest, it says, "He shall put on the holy linen coat and shall have the linen undergarment on his body, and he shall tie the linen sash around his waist, and wear the linen turban; these are the holy garments. He shall bathe his body in water and then put them on." (Leviticus 16:4) The turban has been common throughout Asia, the Middle East, and North Africa for thousands of years. Today, Muslim, Sikh and other men often wear turbans to fulfil religious requirements to cover their heads; traditionally, Hindu men often wear them as well. Turban is and has been an inseparable part of a Sikh's life for centuries. Since about 1500 and the time of Guru Nanak Dev, the founder of Sikhism, Sikhs have been wearing the turban. Guru Gobind Singh, the tenth Sikh Guru says, Kangha dono vakt kar, paag chune kar bandhai." Translation: "Comb your hair twice a day and tie your turban carefully, turn by turn." Several ancient Sikh documents refer to the order of Guru Gobind Singh about wearing the five Ks. Bhai Rattan Singh Bhangu is one of the most famous ancient Sikh historians. He is the author of "Sri Gur Panth Parkash" which he wrote almost two centuries ago. He writes, "Doi vele utth bandhyo dastare, pahar aatth rakhyo shastar sambhare | . . . Kesan ki kijo pritpal, nah(i) ustran se katyo vaal |" Translation: "Tie your turban twice a day and carefully wear weapons 24 hours a day.... Take good care of your hair. Do not cut your hair." ("Sri Gur Granth Parkash" by Bhai Rattan Singh Bhangu, page 78) The Sikh Gurus sought to end all caste distinctions and vehemently opposed stratification of society by any means. They diligently worked to create an egalitarian society dedicated to justice and equality. The turban is certainly a gift of love from the founders of the Sikh religion and is symbolic of sovereignty that is of Divine concession. According to Sirdar Kapur Singh, a Sikh theologian and statesman, "When asked by Captain Murray, the British Charge-de-affairs at Ludhiana in about 1830, for the captain's gallant mind was then wholly preoccupied with the Doctrine of Legitimacy, recently evolved or rediscovered by European statesmen at the Congress at Vienna, as to from what source the Sikhs derived their claim to earthly sovereignty, for the rights of treaty or lawful succession they had none; Bhai Rattan Singh Bhangu [a Sikh historian], replied promptly, 'The Sikhs' right to earthly sovereignty is based on the Will of God as authenticated by the Guru, and therefore, other inferior sanctions are unnecessary.'" (Parasaraprasna, by Kapur Singh, Guru Nanak Dev University, Amritsar, 1989, p. 130-131.) “Having met the Guru, I have put on a tall plumed Turban”. (GGS – Page 74) “Charming are our unshorn Hair, with a Turban on head”. (GGS – Page 659) “Let living in His presence, with mind rid of impurities be your discipline. Keep the God-given body intact and with a Turban donned on your head”. (GGS–Page 1084) (*1 Refer to Dr. Trilochan Singh's "Biography of Guru Nanak Dev.") Turban as a Symbol of Responsibility People who have lived in India would know the turban tying ceremony known as Rasam Pagri (Turban Tying Ceremony). This ceremony takes place once a man passes away and his oldest son takes over the family responsibilities by tying his turban in front of a large gathering. It signifies that now he has shouldered the responsibility of his father and he is the head of the family. KINGLY TURBAN It was meant for only kings. Miniorities were not allowed to wear turban and kirpan. "och dumalra" Most Respectful Bare head is not considered appropriate as per gurbani: "ud ud ravaa jhaate paaye, vekhe log hasae ghar jaaye" Identity: It provides Sikhs a unique identity. You will see only sikhs wearing turban in western countries. If a Sikhs likes to become one with his/her Guru, he/she must look like a Guru (wear a turban). Guru Gobind Singh has said, "Khalsa mero roop hai khaas. Khalse me hau karo niwas." Translation: Khalsa (Sikh) is a true picture of mine. I live in a Khalsa. According to the historical accounts, Guru Gobind Singh tied almost 18 inches high dumala (turban) just before he left for heavenly abode.
Patiala is famous for Patiala shahi turban ( Pagg) royal family and Sidhus. Maharaja of Patiala actively encouraged sports and gave India a sporting culture as well as built in infrastructure for NIS (national institute of sports). Maharaja Bhupinder Singh captained the cricket team of Patiala as well as created the highest cricket field at Chahil close to Shimla in himalayas
image turban turban image turban wallpapers turban training centre turban coaching centre
Navjot Singh Sidhu was born in the family of Sardar Bhagwant Singh Sidhu of Patiala. Sardar Bhagwant Singh was a decent cricket player and wanted to see his son Navjot as a top class cricketer. Sardar Bhagwant singh's blessings groomed his son into one of the best cricketers of India. Navjot Singh Sidhu had to face many oddities but each time he came out on top. He was called "Strokeless wonder" due to his sheer grit and determination to succeed against all odds.
following is the article reproduced as written by Amrit Mathur
"While younger colleagues, stuck in fast forward mode, scurry around as though their tails are on fire, Sidhu is relaxed, at ease. On tour, he is the perfect example of the hotel-ground-airport kind of player focussed and undistracted. Others find many things to occupy themselves with but Sidhu, after a day's play, reverts to his hotel room, orders an early dinner, reads a book, makes his mandatory call to wife/kids in Patiala, then hits the bed. "I'm made this way," he says, peeling off his velcro pads after a practise sessions and wiping sweat from his forehead. "Cricket is tough and unforgiving, it requires full time attention, and distractions affect performance. That, it struck me, is the voice of experience because Sidhu has suffered innumerable blows, both physical and psychological. For someone so obviously gifted - and successful - he hasn't had an uninterrupted run, each time he comes through, something happens to hold him back. Sidhu is like a motorcar racer who keeps running into roadblocks, both going and coming.
following is the article reproduced written by Natraja Sriram, a cricket journalist
"From a `strokeless wonder' to the best attacking batsman of spin bowling, Sidhu travelled a very difficult path in Indian cricket. Making his debut against the mighty West Indies at Ahmedabad, he was dropped after playing only two Tests. But Sidhu made a sensational comeback in the Reliance World Cup in 1987. With four half centuries in five innings in the competition, he forced himself back into the Test side as a transformed batsman. He celebrated his return by scoring a century in the first Test against New Zealand at Bangalore the following season. He was in good form in the Test series in the West Indies that followed. Not only did he get a courageous hundred in the final Test at Kingston, he also scored 286 against Jamaica - the highest score by an Indian outside India. He was one of the few batsmen equally at home in Tests and one day cricket and the manner in which he played the spinners was an object lesson in attacking batsmanship. He did well enough in Pakistan in 1989, New Zealand later that season and in England in 1990 before temporarily losing his place. But he forced his way back again during the 1993 England tour of India and remained, more or less, a regular member of the team till the end of the decade. Midway through the 1996 tour of England however, following a misunderstanding with the captain Azharuddin, he deserted the team and returned home. But that was not the end of his career and Sidhu saved his best for the last phase of his career. With courage and consistency as his forte, he ran up a series of big scores, including a double century against West Indies at Port of Spain in 1997. This was followed by a good run against Australia the following season, where he often softened up Shane Warne for Tendulkar to demoralise the bowler. He still had a lot of good cricket in him when he decided to call it quits in 1999."
These days Navjot Singh Sidhu is employed as a commentator on Television where he has single handedly transformed the cricket commentary with his witted idioms now called "Sidhuisms". Here are few example
In the midst of a verbal duel with Martin Crowe: "Wickets are like wives - you never know which way they will turn! "
Commenting on Ganguly after he was out for a low score in the 2nd Test against Zimbabwe: "..Looks like a brooding hen over a china egg"
In the midst of a verbal duel with Tony Greig: "If ifs and buts were pots and pans, there would be no tinkers!"
When Ganguly took a catch that had gone very high in the air: "That ball went so high it could have got an air hostess down with it !!"
"Statistics are like miniskirts, they reveal more than what they hide."
In India's last match against New Zealand: "New Zealanders are like bicycles in a cycle stand - one falls down and the complete row will be down!
"Sri Lankan score is running like an Indian taxi meter."
Taking the cake with a red cherry on top
For Sri Lankan batsman Kaluwitharna, when he was wasting many balls: "He is like Indian three wheeler which will suck a lot of diesel but cannot go beyond 30! "
To Martin Crowe The Indians are going to beat the Kiwis! Let me tell you, my friend, that the Kiwi is the only bird in the whole world which does not have wings!"
Muralitharan bowling to the last Indian pair: "The wily fox is back. Its an ill omen when a fox licks its lambs."
Applauding Reetinder Singh Sodhi's fighting spirit Young Ricky will fight a rattlesnake and give him the first two bites!
The gap between bat and pad is so much that I would have driven a car through it