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Golden Temple
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For other uses, see Golden Temple (disambiguation) and Darbar Sahib (disambiguation).
Harmandir Sahib
Golden Temple
ਸ੍ਰੀ ਹਰਿਮੰਦਰ ਸਾਹਿਬ
The Harmandir Sahib (Golden Temple)
Location within Punjab
Golden Temple (India)
Show map of Punjab Show map of India Show all
Alternative names
Darbar Sahib
Golden Temple of Amritsar(Harminder Sahib)
General information
Town or city
Amritsar
Coordinates
31°37′12″N 74°52′37″E / 31.62000°N 74.87694°E / 31.62000; 74.87694Coordinates: 31°37′12″N 74°52′37″E / 31.62000°N 74.87694°E / 31.62000; 74.87694
Construction started
December 1581[1]
Completed
1589 (Temple), 1604 (with Adi Granth) [1]
Website
Shiromani Gurdwara Parbandhak Committee Official Website
The Golden Temple, also known as Sri Harmandir Sahib ("abode of God") or Darbar Sahib (Punjabi pronunciation: [dəɾbɑɾ sɑhɪb], "exalted holy court"), is a Gurdwara located in the city of Amritsar, Punjab, India.[2][3] It is the holiest Gurdwara and the most important pilgrimage site of Sikhism.[2][4]
The temple is built around a man-made pool (sarovar) that was completed by Guru Ram Das in 1577.[5][6] Guru Arjan – the fifth Guru of Sikhism, requested Sai Mian Mir – a Muslim Pir of Lahore to lay its foundation stone in 1589.[1] In 1604, Guru Arjan placed a copy of the Adi Granth in Harmandir Sahib, calling the site Ath Sath Tirath (lit. "shrine of 68 pilgrimages").[2][7] The temple was repeatedly rebuilt by the Sikhs after it became a target of persecution and was destroyed several times by the Muslim armies from Afghanistan and the Mughal Empire.[2][4][8] The army led by Ahmad Shah Abdali, for example, demolished it in 1757 and again in 1762, then filled the pool with garbage.[2][9] Maharaja Ranjit Singh after founding the Sikh Empire, rebuilt it in marble and copper in 1809, overlaid the sanctum with gold foil in 1830. This has led to the name the Golden Temple.[10][11][12]
The temple is spiritually the most significant shrine in Sikhism. It became a center of the Singh Sabha Movement between 1883 and 1920s. In the early 1980s, the temple became a center of conflict between the Indian government led by Indira Gandhi, some Sikh groups and a militant movement led by Jarnail Singh Bhindranwale seeking to create a new nation named Khalistan. In 1984, Gandhi sent in the Indian Army as part of Operation Blue Star, leading to deaths of over 1,000 militants, soldiers and civilians, as well as causing much damage to the temple and the destruction of Akal Takht. The temple complex was rebuilt again after the 1984 damage.[4][13]
The Harmandir Sahib is an open boat of worship for all men and women, from all walks of life and faith.[2] It has a square plan with four entrances, has a circumambulation path around the pool. The temple is a collection of buildings around the sanctum and the pool.[2] One of these is Akal Takht, the chief center of religious authority of Sikhism.[4] Additional buildings include a clock tower, the offices of Gurdwara Committee, a Museum and a langar – a free Sikh community run kitchen that serves a simple vegetarian meal to all visitors without discrimination.[4] Over 100,000 people visit the holy shrine daily for worship.[14] The temple complex has been nominated as a UNESCO World Heritage Site, and its application is pending on the tentative list of UNESCO.[15]
Contents
1 Nomenclature
2 History
2.1 Construction
2.2 Mughal Empire era destruction and rebuilding
2.3 Ranjit Singh era reconstruction
3 Description
3.1 Akal Takht and Teja Singh Samundri Hall
3.2 Clock Tower
3.3 Ber trees
3.4 Sikh history museums
3.5 Guru Ram Das Langar
3.6 Daily ceremonies
4 Influence on contemporary era Sikhism
4.1 Singh Sabha movement
4.2 Jallianwala Bagh massacre
4.3 Operation Blue Star
5 Celebrations
6 See also
7 References
7.1 Bibliography
8 External links
Nomenclature[edit]
The Harmandir Sahib is also spelled as Harimandar, Harimandir or Harmandar Sahib.[2] It is also called the Darbar Sahib (Punjabi pronunciation: [dəɾbɑɾ sɑhɪb]) which means "sacred audience", as well as the Golden Temple for its gold foil covered sanctum center.[4] The word "Harmandir" is composed of two words, "Hari" which scholars variously translate either as "God" or akal purakh[2] and "mandir" which means temple or house.[16] The Sikh tradition has several Gurdwaras named "Harmandir Sahib" such as those in Kiratpur and Patna. Of these, the one in Amritsar is most revered.[17][18]
History[edit]
A moment at Golden Temple
According to the Sikh historical records, the land that became Amritsar and houses the Harimandar Sahib was chosen by Guru Amar Das – the third Guru of the Sikh tradition. It was then called Guru Da Chakk, after he had asked his disciple Ram Das to find land to start a new town with a man made pool as its central point.[19][6][5] After Ram Das succeeded Guru Amar Das in 1574, and given the hostile opposition he faced from the sons of Guru Amar Das,[20] Guru Ram Das founded the town that came to be known as "Ramdaspur". He started by completing the pool with the help of Baba Buddha (not to be confused with the Buddha of Buddhism). Guru Ram Das built his new official centre and home next to it. He invited merchants and artisans from other parts of India to settle into the new town with him.[19]
Ramdaspur town expanded during the time of Guru Arjan financed by donations and constructed by voluntary work. The town grew to become the city of Amritsar, and the pool area grew into the Golden Temple complex.[21] The construction activity between 1574 and 1604 is described in Mahima Prakash Vartak, a semi-historical Sikh hagiography text likely composed in 1741, and the earliest known document dealing with the lives of all the ten Gurus.[22] Guru Arjan installed the scripture of Sikhism inside the new temple in 1604.[21] Continuing the efforts of Guru Ram Das, Guru Arjan established Amritsar as a primary Sikh pilgrimage destination. He wrote a voluminous amount of Sikh scripture including the popular Sukhmani Sahib.[23][24]
Maharaja Ranjit Singh listening to Guru Granth Sahib near the Golden Temple.
Construction[edit]
Guru Ram Das acquired the land for the site. Two versions of stories exist on how he acquired this land. In one based on a Gazetteer record, the land was purchased with Sikh donations of 700 rupees from the owners of the village of Tung. In another version, Emperor Akbar is stated to have donated the land to the wife of Guru Ram Das.[19][25]
In 1581, Guru Arjan initiated the construction of the Gurdwara.[1] During the construction the pool was kept empty and dry. It took 8 years to complete the first version of the Harmandir Sahib. Guru Arjan planned a temple at a level lower than the city to emphasize humility and the need to efface one's ego before entering the premises to meet the Guru.[1] He also demanded that the temple compound be open on all sides to emphasize that it was open to all. The sanctum inside the pool where his Guru seat was had only one bridge to emphasize that the end goal was one, states Arvind-Pal Singh Mandair.[1] In 1589, the temple made with bricks was complete. Guru Arjan is believed by some later sources to have invited Sufi saint Mian Mir of Lahore to lay its foundation stone, signaling pluralism and that the Sikh tradition welcomed all.[1] This belief is however unsubstantiated[26][27] According to Sikh traditional sources such as Sri Gur Suraj Parkash Granth it was laid by Guru Arjan himself.[28] After the inauguration, the pool was filled with water. On August 16, 1604, Guru Arjan completed expanding and compiling the first version of the Sikh scripture and placed a copy of the Adi Granth in the temple. He appointed Baba Buddha as the first Granthi.[29]
Guru Arjan called the site Ath Sath Tirath which means "shrine of 68 pilgrimages".[2][7][30] The temple complex marks the place of this announcement with a raised canopy on the parkarma (circumambulation marble path around the pool). The name, state W. Owen Cole and other scholars, reflects the belief that visiting this temple is equivalent to 68 Hindu pilgrimage sites in the Indian subcontinent, or that a Tirath to the Golden Temple has the efficacy of all 68 Tiraths combined.[31][32] The completion of the first version of the Golden Temple was a major milestone for Sikhism, states Arvind-Pal Singh Mandair, because it provided a central pilgrimage place and a rallying point for the Sikh community, set within a hub of trade and activity.[1]
Mughal Empire era destruction and rebuilding[edit]
The growing influence and success of Guru Arjan drew the attention of the Mughal Empire. Guru Arjan was arrested under the orders of the Mughal Emperor Jahangir and asked to convert to Islam.[33] He refused, was tortured and executed in 1606 CE.[33][34][35] Guru Arjan's son and successor Guru Hargobind left Amritsar and moved into the Shivalik Hills to avoid persecution and to save the Sikh panth.[36] For about a century after Guru Arjan martyrdom, state Louis E. Fenech and W. H. McLeod, the Golden Temple was not occupied by the actual Sikh Gurus and it remained in hostile sectarian hands.[2][36] In 18th century, Guru Gobind Singh and his newly founded Khalsa Sikhs came back and fought to liberate it.[36] The Golden Temple was viewed by the Mughal rulers and Afghan Sultans as the center of Sikh faith and it remained the main target of persecution.[2][8]
The Golden Temple was the center of historic events in Sikh history:[2][37][10]
In 1709, the governor of Lahore sent in his army to suppress and prevent the Sikhs from gathering for their festivals of Baisakhi and Divali. But the Sikhs defied by gathering in the Golden Temple. In 1716, Banda Singh and numerous Sikhs were arrested and executed.
In 1737, the Mughal governor ordered the capture of the custodian of the Golden Temple named Mani Singh and executed him. He appointed Masse Khan as the police commissioner who then occupied the Temple and converted it into his entertainment center with dancing girls. He befouled the pool. Sikhs avenged the sacrilege of the Golden Temple by assassinating Masse Khan inside the Temple in August 1740.
In 1746, another Lahore official Diwan Lakhpat Rai working for Yahiya Khan, and seeking revenge for the death of his brother, filled the pool with sand. In 1749, Sikhs restored the pool when Muin ul-Mulk slackened Mughal operations against Sikhs and sought their help during his operations in Multan.
In 1757, the Afghani ruler Ahmad Shah Durrani, also known as Ahmad Shah Abdali, attacked Amritsar and desecrated the Golden Temple. He had waste poured into the pool along with entrails of slaughtered cows, before departing for Afghanistan. The Sikhs restored it again.
In 1762, Ahmad Shah Durrani returned and had the Golden Temple blown up with gunpowder. Sikhs returned and celebrated Divali in its premises. In 1764, Jassa Singh Ahluvalia collected donations to rebuild the Golden Temple. A new main gateway (Darshani Deorhi), causeway and sanctum were completed in 1776, while the floor around the pool was completed in 1784. The Sikhs also completed a canal to bring in fresh water from Ravi River for the pool.
Ranjit Singh era reconstruction[edit]
A 1880 photograph of the Golden Temple, sacred pool and the nearby buildings. The walled courtyard and entrances were added later.
Ranjit Singh founded the nucleus of the Sikh Empire at the age of 21 with help of Sukerchakia Misl forces he inherited and those of his mother-in-law Rani Sada Kaur. In 1802, at age 22, he took Amritsar from the Bhangi Sikh misl, paid homage at the Golden Temple and announced that he would renovate and rebuild it with marble and gold.[38] The Temple was renovated in marble and copper in 1809, and in 1830 Ranjit Singh donated gold to overlay the sanctum with gold foil.[10]
The management and operation of Darbar Sahib – a term that refers to the entire Golden Temple complex of buildings, was taken over by Ranjit Singh. He appointed Desa Singh Majithia to manage it, and made land grants whose collected revenue was assigned to pay for the Temple's maintenance and operation. Ranjit Singh also made the position of Temple officials hereditary.[2]
Description[edit]
The Golden temple complex map
The Golden Temple's architecture reflects different architectural practices prevalent in the Indian subcontinent, as various iterations of temple were rebuilt and restored. The Temple is described by Ian Kerr, and other scholars, as a mixture of the Indo-Islamic Mughal and the Hindu Rajput architecture.[2][39]
The sanctum is a 12.25 x 12.25 metre square with two-storeys and a gold foil dome. This sanctum has a marble platform that is a 19.7 x 19.7 metre square. It sits inside an almost square (154.5 x 148.5 m2) pool called amritsar or amritsarovar (amrit means nectar, sar is short form of sarovar and means pool). The pool is 5.1 metre deep and is surrounded by a 3.7 metre wide circumambulatory marble passage that is circled clockwise. The sanctum is connected to the platform by a causeway and the gateway into the causeway is called the Darshani Ḍeorhi (from Darshana Dvara). For those who wish to take a dip in the pool, the Temple provides a half hexagonal shelter and holy steps to Har ki Pauri.[2][40] Bathing in the pool is believed by many Sikhs to have restorative powers, purifying one's karma.[41] Some carry bottles of the pool water home particularly for sick friends and relatives.[42] The pool is maintained by volunteers who perform kar seva (community service) by draining and desilting it periodically.[41]
Left: Causeway to the sanctum with people, behind the pool is Ath Sath Tirath; Right: Entrance view
The sanctum has two floors. The Sikh Scripture Guru Granth Sahib is seated on the lower square floor for about 20 hours everyday, and for 4 hours it is taken to its bedroom inside Akal Takht with elaborate ceremonies in a palki, for sukhasana and prakash.[31] The floor with the seated scripture is raised a few steps above the entrance causeway level. The upper floor in the sanctum is a gallery and connected by stairs. The ground floor is lined with white marble, as is the path surrounding the sanctum. The sanctum's exterior has gilded copper plates. The doors are gold foil covered copper sheets with nature motifs such as birds and flowers. The ceiling of the upper floor is gilded, embossed and decorated with jewels. The sanctum dome is semi-spherical with a pinnacle ornament. The sides are embellished with arched copings and small solid domes, the corners adorning cupolas, all of which are covered with gold foil covered gilded copper.[2]
The floral designs on the marble panels of the walls around the sanctum are Arabesque. The arches include verses from the Sikh scripture in gold letters. The frescoes follow the Indian tradition and include animal, bird and nature motifs rather than being purely geometrical. The stair walls have murals of Sikh Gurus such as the falcon carrying Guru Gobind Singh riding a horse.[2][43]
The Darshani Deorhi is a two-storey structure that houses the temple management offices and treasury. At the exit of path leading away from the sanctum is the prasada facility, where volunteers serve a flour-based sweet offering called karah prasad. Typically, the pilgrims to the Golden Temple enter and make a clockwise circumambulation around the pool before entering the sanctum. There are four entrances to the gurdwara complex signifying the openness to all sides, but a single entrance to the sanctum of the temple through a causeway.[2][44][page needed]
Left: Akal Takht illuminated; Right: One of the entrance gates
Akal Takht and Teja Singh Samundri Hall[edit]
Main article: Akal Takht
In front of the sanctum and the causeway is the Akal Takht building. It is the chief Takht, a center of authority in Sikhism. It is also the headquarters of the main political party of the Indian state of Punjab, Shiromani Akali Dal (Supreme Akali Party).[4] The Akal Takht issues edicts or writs (hukam) on matters related to Sikhism and the solidarity of the Sikh community. Its name Akal Takht means "throne of the Timeless (God)". The institution was established by Guru Hargobind after the martyrdom of his father Guru Arjan, as a place to conduct ceremonial, spiritual and secular affairs, issuing binding writs on Sikh Gurdwaras far from his own location. A building was later constructed over the Takht founded by Guru Hargobind, and this came to be known as Akal Bunga. The Akal Takht is also known as Takht Sri Akal Bunga. The Sikh tradition has five Takhts, all of which are major pilgrimage sites in Sikhism. These are in Anandpur, Patna, Nanded, Talwandi Sabo and Amritsar. The Akal Takht in the Golden Temple complex is the primary seat and chief.[45][46]
The Teja Singh Samundri Hall is the office of the Shiromani Gurdwara Parbandhak Committee (Supreme Committee of Temple Management). It is located in a building near the Langar-kitchen and Assembly Hall. This office coordinates and oversees the operations of major Sikh temples.[4][47]
Clock Tower[edit]
A 1860s photo of the Golden Temple with the Gothic clock tower under construction during the colonial British era. This clock tower was demolished later.[48]
The Clock Tower did not exist in the original version of the temple. In its location was a building, now called the "lost palace". The officials of the British India wanted to demolish the building after the Second Anglo-Sikh war and once they had annexed the Sikh Empire. The Sikhs opposed the demolition, but this opposition was ignored. In its place, the clock tower was added. The clock tower was designed by John Gordon in a Gothic cathedral style with red bricks. The clock tower construction started in 1862 and was completed in 1874. The tower was demolished by the Sikh community about 70 years later. In its place, a new entrance was constructed with a design more harmonious with the Temple. This entrance on the north side has a clock, houses a museum on its upper floor, and it continues to be called ghanta ghar deori.[48][49]
The historic Dukh Bhanjani Ber tree inside the courtyard, next to Ath Sath Tirath.
Ber trees[edit]
The Golden Temple complex originally was open and had numerous trees around the pool. It is now a walled, two storey courtyard with four entrances, that preserve three Ber trees (jujube). One of them is to the right of the main ghanta ghar deori entrance with the clock, and it is called the Ber Baba Buddha. It is believed in the Sikh tradition to be the tree where Baba Buddha sat to supervise the construction of the pool and first temple.[31][32]
A second tree is called Laachi Ber, believed to the one under which Guru Arjan rested while the temple was being built.[32] The third one is called Dukh Bhanjani Ber, located on the other side of the sanctum, across the pool. It is believed in the Sikh tradition that this tree was the location where a Sikh was cured of his leprosy after taking a dip in the pool, giving the tree the epithet of "suffering remover".[16][50] There is a small Gurdwara underneath the tree.[32] The Ath Sath Tirath, or the spot equivalent to 68 pilgrimages, is in the shade underneath the Dukh Bhanjani Ber tree. Sikh devotees, states Charles Townsend, believe that bathing in the pool near this spot delivers the same fruits as a visit to 68 pilgrimage places in India.[32]
Sikh history museums[edit]
The ceiling of Harmandir Sahib is covered with gold foil and studded with precious stones.
The main ghanta ghar deori north entrance has a Sikh history museum on the first floor, according to the Sikh tradition. The display shows various paintings, of gurus and martyrs, many narrating the persecution of Sikhs over their history, as well as historical items such as swords, kartar, comb, chakkars.[51] A new underground museum near the clock tower, but outside the temple courtyard also shows Sikh history.[52][53] According to Louis E. Fenech, the display does not present the parallel traditions of Sikhism and is partly ahistorical such as a headless body continuing to fight, but a significant artwork and reflects the general trend in Sikhism of presenting their history to be one of persecution, martyrdoms and bravery in wars.[54]
The main entrance to the Gurdwara has many memorial plaques that commemorate past Sikh historical events, saints and martyrs, contributions of Ranjit Singh, as well as commemorative inscriptions of all the Sikh soldiers who died fighting in the two World Wars and the various Indo-Pakistan wars.[55]
Guru Ram Das Langar[edit]
Harmandir Sahib complex has a Langar, a community-run free kitchen and dining hall. It is attached to the east side of the courtyard near the Dukh Bhanjani Ber, outside of the entrance. Food is served here to all visitors who want it, regardless of faith, gender or economic background. Vegetarian food is served and all people eat together as equals. Everyone sits on the floor in rows, which is called pangat. The meal is served by volunteers as part of their kar seva ethos.[32] A simple meal is served round the clock.
Daily ceremonies[edit]
Left: A palanquin being prepared for the daily sukhasan ritual to carry the scripture to a bedroom; Right: A Sikh pilgrim. Some Sikh take a dip in the pool.
There are several rituals performed everyday in the Golden Temple as per the historic Sikh tradition. These rituals treat the scripture as a living person, a Guru out of respect. The rituals include:[56][57]
Closing ritual called sukhasan (sukh means "comfort or rest", asan means "position"). At night, after a series of devotional kirtans and three part ardās, the Guru Granth Sahib is closed, carried on the head, placed into and then carried in a flower decorated, pillow-bed palki (palanquin), with chanting. Its bedroom is in the Akal Takht, on the first floor. Once it arrives there, the scripture is tucked into a bed.[56][57]
Opening ritual called prakash which means "light". About dawn everyday, the Guru Granth Sahib is taken out its bedroom, carried on the head, placed and carried in a flower decorated palki with chanting and bugle sounding across the causeway. It is brought to the sanctum. Then after ritual singing of a series of Var Asa kirtans and ardas, a random page is opened. This is the mukhwak of the day, it is read out loud, and then written out for the pilgrims to read over that day.[56][57]
Influence on contemporary era Sikhism[edit]
Singh Sabha movement[edit]
The Singh Sabha movement was a late-19th century movement within the Sikh community to rejuvenate and reform Sikhism at a time when Christian, Hindu and Muslim proselytizers were actively campaigning to convert Sikhs to their religion.[58] The movement was triggered by the conversion of Ranjit Singh's son Duleep Singh and other well known people to Christianity. Started in 1870s, the Singh Sabha movement's aims were to propagate the true Sikh religion, restore and reform Sikhism to bring back into the Sikh fold the apostates who had left Sikhism.[58][59][60] There were three main groups with different viewpoints and approaches, of which the Tat Khalsa group prevailed by early 1900s.[61][62] Before 1905, the Golden Temple had idols and images for at least a century.[63] In 1905, with the campaign of the Tat Khalsa, these idols and images were removed from the Golden Temple.[64][65]
Jallianwala Bagh massacre[edit]
Main article: Jallianwala Bagh massacre
As per tradition, the Sikhs gathered in the Golden Temple to celebrate the festival of Baisakhi in 1919. After their visit, many walked over to the Jallianwala Bagh next to it to listen to speakers protesting Rowlatt Act and other policies of the colonial British government. A large crowd had gathered, when the British general Reginald Dyer ordered his soldiers to surround the Jallianwala Bagh, then open fire into the civilian crowd. Hundreds died and thousands were wounded.[66] The massacre strengthened the opposition to the colonial rule throughout India, and particularly Sikhs. It triggered massive non-violent protests. The protests pressured the British government to transfer the control over the management and treasury of the Golden Temple to an elected organization called Shiromani Gurudwara Prabandhak Committee (SGPC). The SGPC continues to manage the Golden Temple.[67]
Operation Blue Star[edit]
Main article: Operation Blue Star
The Golden Temple and Akal Takht were occupied by various militant groups in early 1980s. These included the Dharam Yudh Morcha led by sikh fundamentalist Jarnail Singh Bhindranwale, the Babbar Khalsa, the AISSF and the National Council of Khalistan.[68] In December 1983, the Sikh political party Akali Dal's President Harcharan Singh Longowal had invited Jarnail Singh Bhindranwale to take up residence in Golden Temple Complex.[69] The Bhindranwale led group under military leadership of General Shabeg Singh had begun to build bunkers and observations posts in and around the Golden Temple.[70] They organised the armed militants present at the Harmandir Sahib in Amritsar in June 1984 The Golden Temple became a place for weapons training for the militants.[68] Shabeg Singh's military expertise is credited with the creation of effective defences of the Temple Complex that made the possibility of a commando operation on foot impossible. Supporters of this militant movement circulated maps showing parts of northwest India, north Pakistan and eastern Afghanistan as historic and future boundaries of the Khalsa Sikhs, with varying claims in different maps.[71] In June 1984, Prime Minister Indira Gandhi ordered Indian Army to begin Operation Blue Star against the militants.[68] The operation caused severe damaged and destroyed Akal Takht. Numerous soldiers, civilians and militants died in the cross fire. Within days of the Operation Bluestar, some 2,000 Sikh soldiers in India mutinied and attempted to reach Amritsar to liberate the Golden Temple.[68] Within six months, on 31 October 1984, Indira Gandhi's Sikh bodyguards assassinated her.
In 1986, Indira Gandhi's son and the next Prime Minister of India Rajiv Gandhi ordered repairs of the Akal Takht Sahib. These repairs were removed and Sikhs rebuilt the Akal Takht Sahib in 1999.[72]
Celebrations[edit]
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One of the most important festivals is Vaisakhi, which is celebrated in the second week of April (usually the 13th). Sikhs celebrate the founding of the Khalsa on this day and it is celebrated with fervour in the Harmandir Sahib. Other important Sikh religious days such as the birth of Guru Ram Das, martyrdom day of Guru Teg Bahadur, the birthday of the Sikh founder Guru Nanak, etc., are also celebrated with religious piety. Similarly Diwali is one of the festivals which sees the Harmandir Sahib beautifully illuminated with Diyas (lamps); lights and fireworks are discharged.
See also[edit]
South Asia portal
Punjab portal
Sikhism portal
100292 Harmandir, asteroid
Golden Temple, Sripuram
Hazur Sahib Nanded
List of Gurudwaras
Most sacred sites
Sikhism
Mazhabi sikh
Egalitarianism
Freeganism
References[edit]
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Jump up ^ Louis E. Fenech & W. H. McLeod 2014, p. 67.
Jump up ^ Historical Dictionary of Sikhism by Louis E. Fenech, W. H. McLeod, p. 205, ISBN 9781442236011
Jump up ^ State Formation and the Establishment of Non-Muslim Hegemony: Post-Mughal 19th-century Punjab, by Rishi Singh, 2015 ISBN 9789351505044 . It is however possible that Mian Mir, who had close links to Guru Arjan, was invited and present at the time of the laying of the foundation stone, even if he did not lay the foundation stone himself.
Jump up ^ State Formation and the Establishment of Non-Muslim Hegemony: Post-Mughal 19th-century Punjab, by Rishi Singh, 2015 ISBN 9789351505044
Jump up ^ Singh 2011, pp. 34-35.
Jump up ^ Dr. Madanjit Kaur “The Golden Temple: Past and Present" Dept. of Guru Nanak Studies, Guru Nanak Dev University Press, 1983, p. 11
^ Jump up to: a b c W. Owen Cole 2004, pp. 6–9
^ Jump up to: a b c d e f Pashaura Singh & Louis E. Fenech 2014, pp. 435-436.
^ Jump up to: a b Pashaura Singh (2005), Understanding the Martyrdom of Guru Arjan, Journal of Punjab Studies, 12(1), pages 29-62
Jump up ^ W.H. McLeod (2009). The A to Z of Sikhism. Scarecrow Press. p. 20 (Arjan's Death). ISBN 9780810863446. The Mughal rulers of the Punjab were evidently concerned with the growth of the Panth, and in 1605 the Emperor Jahangir made an entry in his memoirs, the Tuzuk-i-Jahāṅgīrī, concerning Guru Arjan's support for his rebellious son Khusrau Mirza. Too many people, he wrote, were being persuaded by his teachings, and if the Guru would not become a Muslim the Panth had to be extinguished. Jahangir believed that Guru Arjan was a Hindu who pretended to be a saint, and that he had been thinking of forcing Guru Arjan to convert to Islam or his false trade should be eliminated, for a long time. Mughal authorities seem plainly to have been responsible for Arjan's death in custody in Lahore, and this may be accepted as an established fact. Whether death was by execution, the result of torture, or drowning in the Ravi River remains unresolved. For Sikhs, Arjan is the first martyr Guru.
Jump up ^ Louis E. Fenech, Martyrdom in the Sikh Tradition, Oxford University Press, pp. 118-121
^ Jump up to: a b c Louis E. Fenech & W. H. McLeod 2014, pp. 146-147.
Jump up ^ Pardeep Singh Arshi 1989, pp. 22–25.
Jump up ^ Patwant Singh (2008). Empire of the Sikhs: The Life and Times of Maharaja Ranjit Singh. Peter Owen. pp. 18, 177. ISBN 978-0-7206-1323-0.
Jump up ^ Eleanor Nesbitt (2016). Sikhism: A Very Short Introduction. Oxford University Press. pp. 64–65. ISBN 978-0-19-874557-0. , Quote: "The Golden Temple (...) By 1776, the present structure, a harmonious blending of Mughal and Rajput (Islamic and Hindu) architectural styles was complete."
Jump up ^ Pardeep Singh Arshi 1989, pp. 97–116.
^ Jump up to: a b Gene R. Thursby (1992). The Sikhs. BRILL. pp. 14–15. ISBN 90-04-09554-3.
Jump up ^ Nikky-Guninder Kaur Singh (2004). Sikhism. Infobase Publishing. pp. 100–101. ISBN 978-1-4381-1779-9.
Jump up ^ Pardeep Singh Arshi 1989, pp. 68–73.
Jump up ^ Fahlbusch, Erwin; Geoffrey William Bromiley (1999). The encyclopedia of Christianity (Reprint ed.). Leiden: Brill. ISBN 978-90-04-14596-2.
Jump up ^ Singh 2011, p. 80.
Jump up ^ Pashaura Singh; Norman Gerald Barrier; W. H. McLeod (2004). Sikhism and History. Oxford University Press. pp. 201–215. ISBN 978-0-19-566708-0.
Jump up ^ W. Owen Cole 2004, p. 10.
^ Jump up to: a b Ian Talbot (2016). A History of Modern South Asia: Politics, States, Diasporas. Yale University Press. pp. 80–81 with Figure 8. ISBN 978-0-300-19694-8.
Jump up ^ Shikha Jain (2015). Yamini Narayanan, ed. Religion and Urbanism: Reconceptualising Sustainable Cities for South Asia. Routledge. pp. 76–77. ISBN 978-1-317-75542-5.
Jump up ^ H. S. Singha (2000). The Encyclopedia of Sikhism (over 1000 Entries). Hemkunt Press. p. 64. ISBN 978-81-7010-301-1.
Jump up ^ Bruce M. Sullivan (2015). Sacred Objects in Secular Spaces: Exhibiting Asian Religions in Museums. Bloomsbury Publishing. pp. 76–78. ISBN 978-1-4725-9083-1.
Jump up ^ Golden temple's hi-tech basement info center
Jump up ^ Golden temple story comes alive
Jump up ^ Louis E. Fenech (2000). Martyrdom in the Sikh Tradition: Playing the "game of Love". Oxford University Press. pp. 44–45, 57–61, 114–115, 157 with notes. ISBN 978-0-19-564947-5.
Jump up ^ K Singh (1984). The Sikh Review, Volume 32, Issues 361-372. Sikh Cultural Centre. p. 114.
^ Jump up to: a b c Singh 2011, pp. 81-82.
^ Jump up to: a b c Kristina Myrvold (2016). The Death of Sacred Texts: Ritual Disposal and Renovation of Texts in World Religions. Routledge. pp. 125–144. ISBN 978-1-317-03640-1.
^ Jump up to: a b NG Barrier and Nazar Singh (2015), Singh Sabha Movement, Encyclopedia of Sikhism, Harbans Singh (Editor in Chief), Punjab University
Jump up ^ Arvind-Pal Singh Mandair 2013, pp. 85-86.
Jump up ^ Louis E. Fenech & W. H. McLeod 2014, pp. 273-274.
Jump up ^ Pashaura Singh & Louis E. Fenech 2014, pp. 28–29, 73–76.
Jump up ^ Harjot Oberoi (1994). The Construction of Religious Boundaries: Culture, Identity, and Diversity in the Sikh Tradition. University of Chicago Press. pp. 382–383. ISBN 978-0-226-61593-6.
Jump up ^ Kenneth W. Jones (1976). Arya Dharm: Hindu Consciousness in 19th-century Punjab. University of California Press. pp. 211–212. ISBN 978-0-520-02920-0. , Quote: "Brahmin priests and their idols had been associated with the Golden Temple for at least a century and had over these years received the patronage of pious Hindus and Sikhs. In the 1890s these practices came under increasing attack by reformist Sikhs."
Jump up ^ W. H. McLeod (2009). The A to Z of Sikhism. Scarecrow. p. 97. ISBN 978-0-8108-6344-6.
Jump up ^ Harjot Oberoi (1994). The Construction of Religious Boundaries: Culture, Identity, and Diversity in the Sikh Tradition. University of Chicago Press. pp. 320–327. ISBN 978-0-226-61593-6.
Jump up ^ Kristen Haar; Sewa Singh Kalsi (2009). Sikhism. Infobase Publishing. p. 112. ISBN 978-1-4381-0647-2.
Jump up ^ Pashaura Singh & Louis E. Fenech 2014, pp. 433-434.
^ Jump up to: a b c d Jugdep S Chima (2008). The Sikh Separatist Insurgency in India: Political Leadership and Ethnonationalist Movements. SAGE Publications. pp. 85–95. ISBN 978-81-321-0538-1.
Jump up ^ Khushwant Singh, A History of the Sikhs, Volume II: 1839-2004, New Delhi, Oxford University Press, 2004, p. 337.
Jump up ^ Tully, Mark (3 June 2014). "Wounds heal but another time bomb ticks away". Gunfire Over the Golden Temple. The Times of India. Retrieved 15 June 2018.
Jump up ^ Brian Keith Axel (2001). The Nation's Tortured Body: Violence, Representation, and the Formation of a Sikh "Diaspora". Duke University Press. pp. 96–107. ISBN 0-8223-2615-9.
Jump up ^ "Know facts about Harmandir Sahib, The Golden Temple". India TV. 22 June 2014.
Bibliography[edit]
The Editors of Encyclopaedia Britannica (2014). Encyclopedia Britannica.
Kerr, Ian J. (2015). "Harimandar". Encyclopaedia of Sikhism. Punjabi University Patiala.
Pardeep Singh Arshi (1989). The Golden Temple: history, art, and architecture. Harman. ISBN 978-81-85151-25-0.
W. Owen Cole (2004). Understanding Sikhism. Dunedin Academic Press. ISBN 978-1-906716-91-2.
Louis E. Fenech; W. H. McLeod (2014). Historical Dictionary of Sikhism. Rowman & Littlefield Publishers. ISBN 978-1-4422-3601-1.
W.H. McLeod (1990). Textual Sources for the Study of Sikhism. University of Chicago Press. ISBN 978-0-226-56085-4.
Trudy Ring; Noelle Watson; Paul Schellinger (2012). Asia and Oceania: International Dictionary of Historic Places. Routledge. ISBN 978-1-136-63979-1.
Christopher Shackle; Arvind Mandair (2013). Teachings of the Sikh Gurus: Selections from the Sikh Scriptures. Routledge. ISBN 978-1-136-45101-0.
Pashaura Singh; Louis E. Fenech (2014). The Oxford Handbook of Sikh Studies. Oxford University Press. ISBN 978-0-19-100411-7.
Arvind-Pal Singh Mandair (2013). Sikhism: A Guide for the Perplexed. Bloomsbury Academic. ISBN 978-1-4411-0231-7.
Singh, Nikky-Guninder Kaur (2011). Sikhism: An Introduction. I.B.Tauris. ISBN 978-0-85771-962-1.
Henry Walker (2002). Kerry Brown, ed. Sikh Art and Literature. Routledge. ISBN 978-1-134-63136-0.
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The Star of Life represents emergency medical services such as ambulances.
The Star of Life is a blue, six-pointed star, outlined with a white border which features the rod of Asclepius in the center, originally designed and governed by the U.S. National Highway Traffic Safety Administration (NHTSA) (under the United States Department of Transportation, DOT). Traditionally in the United States the logo was used as a stamp of authentication or certification for ambulances, paramedics or other EMS personnel. Internationally, it represents emergency medical services units and personnel.
Contents
[hide]
1 History
2 The snake emblem
3 Symbolism
4 Common use
5 See also
6 References
7 External links
History[edit]
Originally, many ambulances used a safety orange cross on a square background of reflectorized white to designate them as emergency units. This logo was used before national standards for Emergency Medical Personnel or ambulances were established. Designed by Leo R. Schwartz, Chief of the EMS Branch, National Highway Traffic Safety Administration (NHTSA),[1] the Star of Life was created after the American Red Cross complained in 1973 that the orange cross too closely resembled their logo, the red cross on a white background, its use restricted by the Geneva Conventions.[2]
The newly designed Star of Life was adapted from the Medical Identification Symbol of the American Medical Association,[3] which was trademarked by the American Medical Association (AMA) in 1967. The newly designed logo was trademarked on February 1, 1977 with the Commissioner of Patents and Trade-marks in the name of the National Highway Traffic Safety and Administration (registration number 1058022). The logo was "given" to the National Registry of Emergency Medical Technicians (NREMT) for use as the emergency medical technicians (EMT) logo after the trademark expired in 1997.[4][citation needed]
The snake emblem[edit]
Further information: Serpent (Bible), Serpent (symbolism), and Snakes in mythology
The snake emblem is a symbol from the biblical account of the bronze snake found in Numbers 21:4-9. The Israelites grumbled against God and Moses for bringing them out of slavery in Egypt and into the desert. Specifically, the text says, "the people grew impatient on the way." As a result of their ungratefulness, God sent venomous snakes among them and many that were bitten died.
However, the people came to Moses and repented of their sin and God had mercy upon them. He commanded Moses to make a snake, put it upon a pole, and all who looked upon it would be healed. So Moses fashioned a bronze snake and put it up on a pole for all to see it and live. It was thereafter seen as symbol of healing.
Hundreds of years later, King Hezekiah of Judah (2 Kings 18:4), destroyed the idols and sacred stones the Israelites had come to worship. He took the bronze snake Moses had made and broke it into pieces because the people burned incense to it. The staff was called Nehushtan.
In the Gospel of John, a New Testament biography of Jesus of Nazareth, John the Disciple would record Jesus saying, "Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, that everyone who believes in him may have eternal life." (John 3:14-15). Clearly Jesus saw the snake being lifted up to bring life to many as a type, or foreshadowing, of his own crucifixion.
The snake emblem also reflects the Rod of Asclepius, widely used as the symbol of medical care worldwide. There are several theories as to its development; it is named for the Greek mythological figure Asclepius, who was said to have possessed healing power.
It is often incorrectly depicted as a caduceus (a staff with two snakes and a pair of wings), a wand carried by Hermes that, in Greek mythology, saw two serpents entwined in mortal combat. Separating them with his wand he brought about peace between them, and as a result the wand with two serpents came to be seen as a sign of peace and negotiation (not healing).[5]
Alternative theories for this symbol include it being a reference to a traditional treatment of a parasitic nematode called Dracunculus medinensis or Guinea worm. The worm was considered quite painful, as it causes blisters on whatever limb it takes up residence in. To remove the parasite, doctors would cut a slit in the skin right in its path and, when it poked its head from the wound, take a small stick and slowly wrap the worm around it until it was fully removed.[6]
Symbolism[edit]
Six points on the Star of Life
The six branches of the star are symbols of the six main tasks executed by rescuers all through the emergency chain:[7]
Detection: The first rescuers on the scene, usually untrained civilians or those involved in the incident, observe the scene, understand the problem, identify the dangers to themselves and the others, and take appropriate measures to ensure their safety on the scene (environmental, electricity, chemicals, radiation, etc.).
Reporting: The call for professional help is made and dispatch is connected with the victims, providing emergency medical dispatch.
Response: The first rescuers provide first aid and immediate care to the extent of their capabilities.
On scene care: The EMS personnel arrive and provide immediate care to the extent of their capabilities on-scene.
Care in transit: The EMS personnel proceed to transfer the patient to a hospital via an ambulance or helicopter for specialized care. They provide medical care during the transportation.
Transfer to definitive care: Appropriate specialized care is provided at the hospital.
Common use[edit]
An ambulance in Lausanne (Switzerland) marked with multiple Stars of Life.
While no agency is tasked solely with enforcing its use as a mark of certification, the Star of Life has traditionally been used as a means of identification for medical personnel, equipment, and vehicles. Many ambulance services mark the symbol on their vehicles, and ambulance crews often wear the design as part of their uniform. It appears on various medical textbooks as well as on a wide range of merchandise aimed at the medic market. In hospitals and other buildings, elevators that are marked with the symbol indicate that the elevator is large enough to hold a stretcher.[8]
See also[edit]
First aid
Emergency Medical Technician
Emblems of the International Red Cross and Red Crescent Movement
References[edit]
Jump up ^ "The Star of Life". Gorham EMS. Archived from the original on 2007-06-30. Retrieved 2007-06-29.
Jump up ^ "Star of Life - The EMS Symbol". South Dakota EMS. Archived from the original on 2007-07-11. Retrieved 2007-06-29.
Jump up ^ Universal Medical Identification Symbol. Am J Dis Child. 1964;107(5):439. doi:10.1001/archpedi.1964.02080060441001
Jump up ^ "History of National Registry of EMTs". Archived from the original on 2007-06-07. Retrieved 2007-06-29.
Jump up ^ Tyson 1932:495
Jump up ^ http://mentalfloss.com/article/30751/what-do-snakes-and-sticks-have-do-doctors
Jump up ^ "Star of Life". Retrieved 2007-06-29.
Jump up ^ "Articles:Elevator Car Sizes". Hkaconsulting.com. 2011-07-11. Archived from the original on 2011-07-11. Retrieved 2012-09-25.
External links[edit]
Wikibooks:First Aid
Star of Life from EMS
The San Diego Paramedics: Caduceus
American Medical Association Policy H-130.987, Emergency Medical Identification Aids[dead link]
Retrieved from "https://en.wikipedia.org/w/index.php?title=Star_of_Life&oldid=803866126"
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