Akali Sikhs on the March

Khālsā (Punjabi: ਖ਼ਾਲਸਾ; [xaːlsaː])is the Eleventh and final temporal-Guru/leader of the Sikhs. It is the collective body of Singhs and Kaurs represented by the five beloved-ones. The Khalsa was inaugurated on March 30, 1699, by Guru Gobind Singh, the tenth Sikh Guru. The leadership was passed on by Guru Gobind Singh to the Khalsa and bestowed the title Guru Panth or Guru. Though, during the next nine years of his life, Guru Gobind Singh remained the Commander-in-chief of the Khalsa. It can be concluded the Khalsa is the Eleventh Guru of the Sikhs with Guru Granth Sahib its soul.

The Khalsa is also the nation of the sikhs.^[1] The Khalsa is responsibile for all executive, military and civil authority. ^[2]

The meaning of Khalsa translates to "Sovereign/Free". Another interpretation is that of being 'Pure'. Guru Gobind Singh has declared the Khalsa as his true Guru and therefore as following described in the Sarbloh Granth the attributes of the Khalsa:^[3]

The Sikhs of the Khalsa can be identified with the given Five Ks and titles Singh and Kaur. This happens after being baptised to the order of the Khalsa. The tenth Sikh Guru, Guru Gobind Singh at an event which conincided with the Baisakhi day in year 1699 initiated that every Sikh must follow the Five Ks; they are not merely symbols but commitment to the faith and philosophy of Guru Nanak, Sikhism, and collectively form the external visible symbols; hence clearly and outwardly advertising and displaying one's commitment. It is as much analogous to the uniform of an organization, especially a Military.

A Sikh who has been initiated into the Khalsa is titled Singh (males)/Kaur (females) and commonly referred to as Amritdhari, as opposed to Sahajdhari the non-baptized Sikhs who believe in all the tenets of Sikhism and the teaching of the Sikh Gurus and hence the Guru Granth Sahib. Sahajdhari Sikhs do not don all the Five Ks.

The Khalsa is also the pinnacle of the Sikhism. An individual is commissioned into the Khalsa only at the will of the Guru which means the individual has already, by the grace of the Guru, overcome the inside-evils and therefore is free. The political sovereignity is a mere reflection of free ocean inside a Singh/Kaur. In other words, how could an individual, who is free inside, be contained by wordly fears of death! This is possible only when the Guru accepts an individual as Singh/Kaur by granting the "Amrit" or nectar of immortality. One should be ware that soldiery of Singh/Kaur arises out of Sainthood which is reciprocal of Amrit. Thence a Singh/Kaur is a "soldier like saint" rather than a "saint like soldier".

History[link]

Akalees

The usual interpretation of the Khalsa is made as "Pure" as in the following statement: (Arabic خالصة) ("pure/devoted") word khāliṣa[h] is the recognition of every Sikh that follows the discipline and text from the Guru Granth Sahib.

There is also another word from Arabic "خالسا" which is pronounced as "Khalsa" and is adapted in Punjabi/English/Hindi and many other languages. So, there are two different words in Arabic: "خالسا"(Khalsa) and "خالصة" (Khalisa(h)). Furthermore, there is a word in Persian "خالص" meaning "pure" and pronounced as "Khalis". A reader of Urdu can testify the "Khalis" in the Persian script and language as described below.

"Khalsa" is also used for a property which belongs to the emperor directly. The official language in the Mughal era was Persian and Persian language contains a word "Khalis" which directly translates to "Pure" in English. This may give a new meaning to the word "Khalsa". On these grounds and as per writings of the Guru Gobind Singh, the father of the Khalsa, wherein the great Guru describes the Khalsa as army of the timeless-being, it is evident that Khalsa means timeless sovereign. The Khalsa does not serve any monarch or a wordly sovereign country because it is a government in itself which acts only according to Guru Granth Sahib. A majority times "Khalsa" is presented as "Khalis" which, if not wrong, is an incomplete definition. As long as the Khalsa keeps on performing its duty (as assigned by the Guru and which remains forever) there is no problem as far the dictionary is concerned and could be a matter of individual research. As long as the Khalsa remains the collective body of the Singhs and Kaurs (the ones who have received the baptism of double-edged sword or "Amrit"), in contrast to someone individual (as "amritdharis" are usually referred as today), there is a ray of hope that it starts functioning again and sooner for benefit of the "Entire".

As is traditionally said the soul/spirit is the Granth (Guru Granth Sahib) and body is the Panth (the Khalsa) (aatma Granth vich, Shreer Panth vich). In another analogy as every thought needs a body to be executed in this material world rendering the thought (or spirit) and body inseparable. Thought is the symbol of "spirituality" and Body is the symbol of "temporality", as far Sikhism is concerned they are inseparable. Miri-Piri are simply inseparable. So the Guru Granth Sahib (the word or thought) and the Khalsa (the executive body) are the two inseparable sides of a coin. The Khalsa is definitely the collective body of the Singhs and Kaurs, however for all temporal reasons it is led by Panj Pyare or the five-beloved. At the Battle of Chamkaur, the Khalsa led by Panj Pyare passed on an order/command to the Guru Gobind Singh to escape from the Chamkaur and the Guru had to obey it, because at that point of time, and as proclaimed by the Guru on March 30, 1699 about his absorption into the Khalsa and declaring the five-beloved being equal to him, the Guru was just a Singh of the Khalsa.

Also in Sikh tradition, the word Khalsa was already adopted by the sixth Guru as the term first appears in a hukmanama (order) by Guru Hargobind (the sixth Guru) which refers to a sangat as "Guru ka khalsa" ("Guru's Khalsa"). It also appears in a letter by Guru Tegh Bahadur (the ninth Guru), in the same sense.

Foundation[link]

An inscription naming the five members of the Khalsa Panth, at Takht Keshgarh Sahib, the birth place of Khalsa on Baisakh 1, 1756 Vikram Samvat.

Keshgarh Sahib Gurudwara at Anandpur Sahib, Punjab, the birth place of Khalsa

The creation of the Khalsa (brotherhood); initiated by Guru Gobind Singh, the tenth Sikh Guru.

Although the early Mughal emperors had peaceful relations with the Sikh Gurus, the Sikhs started facing religious persecution during the reign of Jahangir. Guru Arjan Dev, the fifth Guru, was arrested and executed by Jahangir in 1606.^[4]

In 1675, Guru Tegh Bahadur, the ninth Guru of the Sikhs was executed by the Mughal emperor Aurangzeb for saving the religious rights of Hindus. In 1699, his son and the tenth Guru, Gobind Singh sent hukmanamas (letters of authority) to his followers throughout the Indian sub-continent, asking them to gather at Anandpur Sahib on March 30, 1699, the day of Baisakhi (the annual harvest festival).

Guru Gobind Singh addressed the congregation from the entryway of a tent pitched on a hill (now called Kesgarh Sahib). He drew his sword and asked for a volunteer who was willing to sacrifice his head. No one answered his first call, nor the second call, but on the third invitation, a person called Daya Ram (later known as Bhai Daya Singh) came forward and offered his head to the Guru. Guru Gobind Singh took the volunteer inside the tent, and emerged shortly, with blood dripping from his sword. He then demanded another head. One more volunteer came forward, and entered the tent with him. The Guru again emerged with blood on his sword. This happened three more times. Then the five volunteers came out of the tent unharmed. These five, who were willing to sacrifice their lives for their Guru, were called Panj Piare ("the five beloved ones").^[5] These five volunteers were : Daya Ram (Bhai Daya Singh), Dharam Das (Bhai Dharam Singh), Himmat Rai (Bhai Himmat Singh), Mohkam Chand (Bhai Mohkam Singh), and Sahib Chand (Bhai Sahib Singh).

Guru Gobind Singh then took an iron bowl and poured some water in it. Sahib Devan (later Mata Sahib Kaur) added some sugar crystals to the water, and the Guru stirred this mixture with a double-edged sword whilst reciting the Five Banis. The resultant solution is called as "Khandey di Pahul" (ceremony of the double-edged sword) or commonly known as "amrit" (nectar)

These actions allude to the nature expected of the inductees to the Khalsa: that they must have the will and the strength to fight oppression (symbolized by the sword), but must always remember that their actions are born from protection and not hatred (symbolized by the sweetness of the sugar).

Each of the Panj Piares were given five handfuls of the Amrit to drink, and had amrit sprinkled in their eyes five times. Each time, they repeated the phrase "Vaheguru ji ka Khalsa, Vaheguru ji ki Phateh" ("The Khalsa belongs to Vaheguru (the wondrous teacher), the victory belongs to Vaheguru (the wondrous teacher)").

Guru Gobind Singh gave them the title (analogous to "Knight" or "Sir" in English culture) of "Singh" (meaning "lion"). Similarly, for female the title of "Kaur" (meaning "Princess"). As a matter of fact, nowadays the majority of Sikhs carry this title without taking the oath of double-edged sword.

Guru Gobind Singh is the "Father" of the Khalsa and Mata Sahib Kaur is the "Mother". One important outcome of joining the Khalsa is the abolition of one's previous caste, nation, race, rituals, customs, religion, clan, Karma. The new member is the citizen of Anandpur Sahib and their birthplace is the Kesgarh Sahib. ^[6]

The uniform of a Singh/Kaur of the Khalsa comprises the Five Ks:

1. Kesh – The uncut hairs on all the body.
2. Kanga - A wooden comb.
3. Kara - An iron bracelet.
4. Kachera – A pair of drawers (a specific type of cotton underwear).
5. Kirpan – A dagger or sword.

Besides this, there is a basic code of conduct to be followed and a breach of which requires the fallen to appear before the five beloved ones who award a suitable punishment. The basic code of conduct (Rehat Maryada) issued by the Khalsa is:

1. Not to disturb the natural growth of the hairs.
2. Not to commit adultery (sexual intercourse outside marriage).
3. Not to eat sacrificial meat (meat prepared in the ritualistic way e.g. "halal", "Kosher", "Hindu Sacrificial meat though the animal is slaughtered in one blow").
4. Not to consume any kind of intoxicants, e.g., tobacco, opium, alcohol, ganja, etc.

Initial tensions with the non-Khalsa disciples[link]

With the creation of Khalsa, Guru Gobind Singh had abolished all existing social divisions as was fundamental in the teachings of Siri Guru Nanak. In their new order, the former lowest of the low would stand with the former highest; all would become one and drink from one vessel.^[7] All previous beliefs relating to family, occupation, customs and ceremonies were declared useless by the Guru and salvation could be achieved only by the ways of the Khalsa. This caused discomfort to the conservative followers of the Guru and they protested. Many departed from the ceremony, but the Guru declared that the low castes should be raised and would dwell next to him.^[7]

The newswriter of the Mughal government, Ghulam Mohyiuddin, reporting to the emperor wrote:^[8][9]

Sri Gur Sobha (18th century) by Sainapati (Saina Singh) contains two sections (adhyays) on the controversies that arose, when Guru Gobind Singh's disciples in Delhi heard the news of his new order.^[10] Much of the controversy stated in Sri Gur Sobha revolves around bhaddar, the ritual shaving of head after death of a close relative, which was discouraged by Guru Gobind Singh. According to Sainapti, while creating the Khalsa, Guru Gobind Singh said that bhaddar is bharam (illusion), and not dharam.^[10]

Tensions developed between the Punjabi Khatri disciples of the Guru in Delhi, and members of the newly-formed Khalsa. A prominent Khatri disciple was expelled from the place of worship (dharmasala) for refusing to join the Khalsa. Another disciple was expelled for eating with him, starting a chain of further expulsions.^[10] The expelled disciples convened a community gathering, at which two wealthy Khatris demanded that the Khalsa produce a written order from the Guru that a new mandatory code of conduct had been promulgated. A Khatri family that refused to follow the bhaddar ritual was boycotted by the Khatri community.^[10] The Khatri council (panch) closed the bazaar to pressurize the Khalsa. The Khalsa petitioned the state officials to intervene, who forced reopening of the shops. Later, peace was established between the two groups in a sangat (congregation). However, hostility between some Khatris and the Khalsa persisted in the later years.^[10]

Khalsa as a military force[link]

One of the duties of the Khalsa is to practice arms. This has been deemed necessary due to the rising persecution from the rulers. Before joining the Khalsa, most of the people were from professions like farming, pottery, masonry, carpenters, Labanas, etc.

Guru Gobind Singh in Oct, 1708 deputed his disciple Banda Singh Bahadur to lead the Khalsa in an uprising against the Mughals. Banda Singh Bahadur first established a Sikh kingdom and then brought in the Land reforms in the form of breaking up large estates and distributing the land to peasants. He and his comrades were eventually defeated and executed, but he became an icon among the Sikhs. After a long exile the Khalsa regrouped under Nawab Kapur Singh, who gathered local Khalsa leaders and created Dal Khalsa, a coalition army. The Dal Khalsa fought against the Mughals and the Afghans, eventually resulting in the establishment of a number of small republics called misls (autonomous confederacies) and later in the formation of the Sikh Empire.

After the fall of the Mughal empire and the later establishment of a Sikh Empire in the Punjab, the Khalsa became an instrumental force in the new risen political frames with the inception of a Sikh monarchy: the Khalsa was created a democratic body, and could oppose the Maharaja of Punjab. By the time of death of Maharaja Ranjit Singh in 1839, the regular army of Sikh Empire was assessed by Sir Lepel Griffin at 29000 men, with 192 artillery guns. The irregular levies were estimated at a similar number.^[11]

The official name of the state (Sikh empire) of Sikhs was "Sarkar Khalsa": government of the Khalsa. The boundaries of this state stretched from Tibet to Afghanistan and from Kashmir to Sutlej in the south and included countries of Punjab, NWFP, Kashmir, Jammu, Ladakh, etc.

Modern status[link]

Sikhs ^[12] appeared to possess more of a martial streak than their non-Sikh brethren. The reason for this was summed up by Major A.E. Barstow as being due to the influence of Sikhism.

Today, the Khalsa brotherhood is respected by the entire Sikh nation; however, not all Sikhs are Amritdharis/Singhs.^[5] The issue of Khalsa code of conduct has led to several controversies. In the early 1950s, a serious split occurred in the Canadian Sikh community, when the Khalsa Diwan Society in Vancouver, Canada elected a clean-shaven Sikh to serve on its management committee.^[13] Although most of the early Sikh immigrants to Canada were non-Khalsa, and a majority of the members of the society were clean-shaven non-Khalsa Sikhs, a faction objected to the election of a non-Khalsa to the management committee. The factions in Vancouver and Victoria broke away from the Khalsa Diwan Society, and established their own gurdwara society called Akali Singh.^[13]

In the United Kingdom there have been tensions between the Khalsa Sikhs and the non-Khalsa Sikhs. Many Sikhs in Britain have insisted on their right of not confirming to the Khalsa norms, while maintaining that they are truly Sikh. On the other hand, some of the Khalsa Sikhs think of the non-Khalsa Sikhs as having abandoned the Sikh faith altogether.^[14]

Khalsa code of conduct[link]

The Khalsa needs to follow rules and codes of conduct set by Guru Gobind Singh. The Reht Maryada (code of conduct) is based upon guidelines laid down by Guru Gobind Singh in 1699.

Five Ks[link]

They are for identification and representation of the ideals of Sikhism, such as honesty, equality, fidelity, meditating on God, and never bowing to tyranny,^[15] and for helping/protecting the weak, and self defence.

See also[link]

• Nihang
• Khalsa Heritage Memorial Complex
• Khalsa Panth
• Sahajdhari

Footnotes[link]

External links[link]

• Who and What is a Khalsa?
• Creation of the Khalsa
• Rise of the Khalsa
• Order of The Khalsa

This article uses bare URLs for citations. Please consider adding full citations so that the article remains verifiable. Several templates and the Reflinks tool are available to assist in formatting. (Reflinks documentation) (January 2012)

Harjit Harman (Punjabi: ਹਰਜੀਤ ਹਰਮਨ) is a famous Punjabi singer of Indian Punjab. He belongs to Doda village near Nabha, Punjab.^[1]

Career[link]

Although Harjit is active on the Punjabi music since 1999, he had to wait till 2002 to find fame with his solo album Zanjeeri. He has since produced several hit albums such as Panjebaan, Mundri, Hoor, and others.

In 2011, his album Shaan-E-Quam (Pride of the Nation) was nominated for the Global Indian Music Awards under the category "Best Folk Album." ^[2]

Music[link]

Harjit Harman has a unique voice that is melodious and loud at the same time. This style was popularized by Hans Raj Hans and Harbhajan Maan and it continues to be very popular among a new generation of Punjabi music lovers.

Filmography[link]

• Desi Romeos (2012)

Discography[link]

Notable albums of Harjit Harman:

• Jhanjhar (2012)
• Shaan-E-Kaum (2011)
• Hoor (2009)
• Mundri (2007)
• Singh Soorme (2005)
• Panjebaan (2004)
• Mutiyare (2003)
• Tere Pain Bhulekhe (2002)
• Zanjeeri (2002)
• Kudi Chiran Ton Vichhari (1999)

Popular Songs[link]

The following are some of Harjit Harman's more popular songs:

• Hoor (Album: Hoor) [1]
• Mundri (Album: Mundri) [2]
• Panjebaan (Album: Panjeban) [3]
• Sajjan Milade (Album: Hoor) [4]
• Jogi (Album: Mundri) [5]
• Chandol (Album: Mundri) [6]
• Jattan De Putt (Album: Panjebaan)
• Dil Marjaane Nu (Album Panjebaan)
• Patari (Album: Tere Pain Bhulekhe)
• Charkha (Album: Tere Pain Bhulekhe)
• Teri Yaad (Album: Zanjeeri)
• mittran da na chalda

References[link]

External links[link]

• Official website

This article's tone or style may not reflect the encyclopedic tone used on Wikipedia. Specific concerns may be found on the talk page. See Wikipedia's guide to writing better articles for suggestions. (October 2010)

Kuldip Nayar
Born	(1923-08-14) 14 August 1923 (age 88) Sialkot
Nationality	Indian
Education	Medill School of Journalism
Occupation	Journalist, author and columnist
Website
http://www.kuldipnayar.com/

Kuldip Nayar (born 14 August 1923) is a veteran Indian journalist, syndicated columnist, human right activist and author, noted for his long career as a left-wing political commentator. He was also nominated as a Member of the upper house of the Indian Parliament in 1997.

Early life and education[link]

Nayar was born at Sialkot, Punjab, British India on 14 August 1923 to Gurbaksh Singh and Pooran Devi. He completed his B.A. (Hons.) from the F.C.College(Lahore) and LL.B from the Law College(Lahore).^[1] In 1952, he studied journalism from the Medill school of journalism, Northwestern University on a scholarship.^[2][3]

Career[link]

Nayar was an Urdu press reporter and was arrested towards the end of the Indian Emergency (1975 - 77).^[4] He is also a human right activist and a peace activist. He was a member of India's delegation to the United Nations in 1996.^[4] He was appointed High Commissioner to Great Britain in 1990 and nominated to the upper house of Indian Parliament, Rajya Sabha in August 1997.^[4]

He writes columns and op-eds for over 80 newspapers in 14 languages^[4] including The Daily Star, The Sunday Guardian,^[5] The News (Pakistan),^[6] Express Tribune (Pakistan),^[7] Dawn (Pakistan).^[8]

Peace activist[link]

Every year since 2000, Nayar has been leading peace activists to light candles on the Independence days of India and Pakistan (14/15 August) at the Attari-Wagah India-Pakistan border near Amritsar.^[9]

He has been working to free Indian prisoners in Pakistan and Pakistani prisoners in India, who have completed their sentences, but have not been set free.^[10]

Political commentator[link]

As a political commentator, Nayar writes his views freely on most politically current issues.^[11] He has supported the movement of Anna Hazare^[4] and chided the Pakistan Government for not apologising for the army atrocities in East Pakistan in 1971 that led to the formation of Bangladesh,^[12] and for allowing drugs to be smuggled into India.^[13]

Author[link]

Nayar is also the author of 15 books, including "Between the Lines”, "Distant Neighbours: A Tale of the Subcontinent”, "India after Nehru", "Wall at Wagah, India-Pakistan Relationship", "The Judgement", "The Martyr","Scoop" and "India House".

• Nayar, Kuldip (1969). Between the lines. Allied Publishers. ASIN B0000E9UCO. 
• Nayar, Kuldip (1971). India – The Critical years. Vikas Publications. ASIN B0006BZSPA. 
• Nayar, Kuldip (1972). Distant Neighbours – A tale of the subcontinent. Vikas Publishing House Pvt Ltd. ISBN 978-0-7069-0194-8. 
• Nayar, Kuldip (1974). Suppression of judges. Indian Book Co. 
• Nayar, Kuldip (1975). India After Nehru. Vikas Publications. ISBN 978-0-7069-0366-9. 
• Nayar, Kuldip (1977). The Judgment:Inside story of the emergency in India. Vikas Publishing House. ASIN B0000D5MPX. 
• Nayar, Kuldip (1978). In Jail. Vikas Publishing House Pvt Ltd. ISBN 978-0-7069-0647-9. 
• Nayar, Kuldip (1980). Report on Afghanistan. Allied Publishers Ltd. ISBN 978-0-86186-503-1. 
• Nayar, Kuldip; Singh, Khushwant (1985). Tragedy of Punjab: Operation Bluestar & After. South Asia Books. ISBN 978-0-8364-1248-2. 
• Nayar, Kuldip (1992). India House. Viking. ISBN 978-0-670-84432-6. 
• Nayar, Kuldip (2000). The Martyr : Bharat Singh Experiments in Revolution. Har Anand Publications. ISBN 978-81-241-0700-3. 
• Nayar, Kuldip (2003). Wall at Wagah – India Pakistan Relations. Gyan Publishing House. ISBN 978-81-212-0829-1. 
• Nayar, Kuldip (2006). Scoop! : Inside Stories from Partition to the Present. HarperCollins. ISBN 978-81-7223-643-4. 
• Nayar, Kuldip (2007). Without Fear: The Life and Trial of Bhagat Singh. HarperCollins India. ISBN 978-81-7223-692-2. 
• Nayar, Kuldip; Noorani, Asif; Page, David (2008). Tales of two cities. Lotus Roli. ISBN 978-81-7436-676-4. 

He also came under strict surveillance and annoyed certain politicians and party members for disclosing very delicate and clandestine information in his book, "India: The Critical Years."^{[citation needed]} Kuldip Nayar has widely written about current issues and historic persons, including Jawaharlal Nehru, Daniel Smith and Barry Manilow. Nayar has advocated a policy of bilateral talks and engagement with India's neighbour Pakistan. He is known for his vision of a new South Asia, in which Pakistan and India would be on friendly terms.^[14][15]

Nayar's autobiography is entitled "The Day Looks Old."^[1] It is reported that the autobiography was planned to be released at the Attari-Wagah border on 14 August 2011.^[14]

In 1999, he was awarded an Alumni Merit Award by Northwestern University.^[1]

Criticism[link]

Nayar has been accused of supporting anti-Indian conspiracy theories.^[3] In a Feb 2010 article in Pakistani newspaper "Dawn", he alleged that the Indian anti-terrorism squad leader Hemant Karkare was murdered by Hindu right-wing activists,^[16] In July 2011 US Authorities confirmed that Nayar attended many events in United States hosted by and supported by Syed Ghulam Nabi Fai, which had been funded by Pakistani ISI.^[17]

External links[link]

Wikimedia Commons has media related to: Kuldip Nayar

• Wall at Wagah
• Without Fear – The life & trial of Bhagat Singh

References[link]

Fauja Singh
Fauja Singh (2007)
Born	(1911-04-01) 1 April 1911 (age 101) Beas Pind, Jalandhar, Punjab, British India
Occupation	Marathon runner

Fauja Singh at the Toronto Marathon (2011)

Fauja Singh (born 1 April 1911) is a British centenarian marathon runner of Punjabi Sikh origin. He is a world record holder in his age bracket. His current personal best time for the London Marathon (2003) is 6 hours 2 minutes,^[1] and his marathon record, for age 90-plus, is 5 hours 40 minutes, at the age of 92, at the 2003 Toronto Waterfront Marathon.^[2][3]

Singh has stated, "I won't stop running until I die. The next target, God willing, is to be the oldest marathon runner ever."^[4] and, "At the time when people start retiring, I thought of running at the age of 63...and today I won the marathon at 93 years of age."^{[citation needed]}

In 2004, Singh was featured in an advertising campaign for sportswear manufacturer Adidas alongside David Beckham and Muhammad Ali.^[5][6]

Singh holds UK records for the 200 m, 400 m, 800 m, mile and 3000 m for his age group, records all set within a single 94 minute period.^[7][8][9]

At the age of 100 (and a half), Singh attempted and accomplished eight world age group records in one day, at the special Ontario Masters Association Fauja Singh Invitational Meet, held at Birchmount Stadium in Toronto, Ontario Canada. Timed by officials in Canada,^[10] He ran the 100 metres in 23.14, 200 metres in 52.23, the 400 metres in 2:13.48, the 800 metres in 5:32.18, the 1500 metres in 11:27.81, the mile in 11:53.45, the 3000 metres in 24:52.47 and the 5000 metres in 49:57.39. Each time bested the previous record in that age division (some events had no previous record holder, as nobody over age 100 had ever attempted to run the distance). Some of his marks are significantly superior to the listed world record in the M95 age group as well.^[11]

Three days later, on 16 October 2011, Singh became the first 100 year old to complete a marathon, running the Toronto Waterfront Marathon in 8:11:06.^[12] As it took him over 14 minutes after the gun to cross the starting line, the official time submitted for the age group record will be 8:25:17.^[13] However, Guinness World Records refused to include Singh in its record book due to the fact that he could not produce his birth certificate to prove his age. Birth records were not kept in India in 1911.^[14] He was able to produce a passport listing his date of birth as 1 April 1911, and a letter from Queen Elizabeth II congratulating him on his 100th birthday.^[15]

In October 2011, Singh, a vegetarian, became the oldest man to be featured in a PETA campaign.^[16]

Biography[link]

Fauja Singh was born in Beas Pind, Jalandhar, Punjab, British India on 1 April 1911. Not much is known about his early life. He lived with his wife in his village in Jalandhar, and moved to London in 1992 to live with his son after his wife’s death. He speaks only Punjabi and cannot read or write.^[2][17] The death of his son Kuldip and earlier of his wife forced him to search for a worthwhile alternative in life. Fauja's jogging skills were developed on an Indian farm in Punjab, and then at the age of 81, after moving to the UK, his love for the sport became more "serious".^[1] In London, he started running by challenging other old-agers to race him. Gradually he moved on to longer distances.

At 89 years, he took seriously to running and ended up in international marathon events. When he first turned up for training at Redbridge, Essex, he was dressed in a three-piece suit. The coach had to rework everything, including his dress. Singh ran his first race, the London Marathon, in 2000.^[17] According to his coach, he used to run up to 20 kilometres easily and wanted to run a marathon, thinking it to be just 26 kilometres and not 26 miles (42 kilometres). It was after he realised this that he began training seriously.^[18]

Singh shot to fame when, at the age of 89, he completed the gruelling 26.2 mile distance in 6 hours and 54 minutes. This knocked 58 minutes off the previous world best for anyone in the 90-plus age bracket.^[2]

Singh is 172 cm (5ft8in) tall and weighs 52 kg (115 lb). He attributes his physical fitness and longevity to abstaining from smoking and alcohol and to following a simple vegetarian diet.^[19] He has been quoted as saying "I am very careful about different foods. My diet is simple phulka, dal, green vegetables, yogurt and milk. I do not touch parathas, pakoras, rice or any other fried food. I take lots of water and tea with ginger. ... I go to bed early taking the name of my Rabba as I don’t want all those negative thoughts crossing my mind."^[2]

Speaking about the marathon, he said: "The first 20 miles are not difficult. As for last six miles, I run while talking to God."^[2]

"Sikhs in the City"[link]

He is the eldest of a team "Sikhs in the City", formed with three other Sikhs aged 79, 79 and 80 (as of 2009) in East London.^[4]

[edit] Turbaned Tornado

His biography, titled "Turbaned Tornado", was formally released in the Attlee Room of Britain's House of Lords on 7 July 2011 by Lord Anthony Young of Norwood Green and retired British Crown Court judge Sir Mota Singh. The 114-page book, penned by Hoshiarpur-based writer Khushwant Singh (not to be confused with Khushwant Singh, the prominent Indian novelist and journalist), traces the runner's roots and tries to capture his life's journey, including the impact of Fauja on the world around him.^[17][20]

Achievements[link]

Running Career

• Rediscovered at age of 81
• Marathons run: London (5), Toronto (2), New York (1)
• Marathon debut: London, 2000, aged 89
• London Flora Marathon 2000: 6:54
• London Flora Marathon 2001: 6:54
• London Flora Marathon 2002: 6:45
• Bupa Great North Run (Half Marathon) 2002: 2:39
• London Flora Marathon 2003: 6:02
• Toronto Waterfront Marathon 2003: 5:40
• New York City Marathon 2003: 7:35
• London Flora Marathon 2004: 6:07
• Glasgow City Half Marathon 2004: 2:33
• Capital Radio Help a London Child 10,000 m 2004: 1:08
• Toronto Waterfront Half Marathon 2004: 2:29:59
• Toronto Waterfront Marathon 2011: 8:11:06
• Hong Kong Marathon (10 km) 2012: 1:34 (raised $25,800 for charity)^[21]

Awards[link]

On 13 November 2003, Singh was awarded the Ellis Island Medal of Honor by the National Ethnic Coalition Organization, a group that advocates ethnic pride and tolerance. William Fugazy, the chairman of the coalition, said Singh is a symbol of racial tolerance, and his running helps bridge the gap created by the September 11 terrorist attacks. "He is the greatest inspiration," said Fugazy, and added that Singh was the first non-American to receive the honour.^[22] He was awarded the "Pride of India" title by a UK-based organisation for his achievements in 2011.^[23]

Punjab elections 2012[link]

He attended an election rally at village Kukranwala under the Raja Sansi constituency (near Amritsar) for the Punjab People's Party candidate, where he was reported to have extended his support for the party.^[24] However, the party was criticized by Sikhs in the City for the "misuse of Fauja Singh for political purposes", and for having "abused the vulnerability of an old man for its own ends".^[25]

Quotations[link]

• "I run while talking to God." ^[2]

References[link]

External links[link]

• Passage on Fauja Singh, The Oldest Marathon Runner (Sikh Personalities)
• "Life begins at 90" (BBC Sport)
• Biography in THE SIKH TIMES
• REDIFF article regarding ADIDAS deal
• Sikhs in the City Running Team
• Article in Outlook magazine - Roll Over Bannister
• "Fauja Singh Reflection Healthy Living" (in Punjabi). Sangat Television. Feb 4, 2011. http://www.youtube.com/watch?v=mAGcDfkJscI&feature=player_embedded. Retrieved 2011-10-19. "Fauja Singh gives some tips on how to be healthy, happy and holy."