On the bank of the river Godavari in a beautiful spot stood a secluded hut that belonged to a Bairagi or monk by the name of Madho Das. Guru Gobind Singh Ji had come to Deccan as though ordained by Heaven that Madho Das was selected by the Guru to deliver the country from the cruel hands of the Mughal oppressors.

Madho Das was offended with the encroachment of Guru-ji into his hut, but the glance of Guru-ji transferred his anger into worship. He knelt before the Master surrendering himself heart and soul and became his Banda - Slave. He was instructed in the tenets of Sikhism and then Amrit was administered to him. He was given the name of Banda Singh ji.

Guru Gobind Singh-ji equipped Banda Singh ji with his own bow and a quiver containing five arrows, a Khalsa Nishan Sahib and a battle drum. Banda Singh ji was to be accompanied by five Khalsas to help him with their counsel and not to fall a victim to self-seeking or egotism. Banda Singh took the oath and departed for north.

Banda Singh, a Bairagi, was infused with the spirit of gallantry by the Elixir of Life and he was transformed into the greatest general of the age. Stories of the merciless killing of the Sahibzadas infuriated Banda Singh to that extent that his blood boiled with rage to take revenge for the young martyrs. He wanted to punish the evil doers and eliminate the cruel rulers.

Banda Singh reached Sehr Khanda which was about twenty-five miles north-west of Delhi. From this place he sent a hukamnama of Guru Gobind Singh ji to the Sikhs to join him in order to punish Wazir Khan of Sirhand and chastise the Hill Rajas. Sikhs from all over Punjab came to support Banda Singh in his mission.

As Banda Singh Bahadur advanced towards Sirhand he captured Samana, Shahabad and Sadhaura. Samana is the native place of Jalaludin who had been employed in the execution of Guru Teg Bahadur. This place was plundered and an enormous booty was gathered. Other places were also dealt with in the same way.

Wazir Khan, the Governor of Sirhand, prepared to meet Banda Singh. He asked for the help of the faujdar of Hissar, Eminabad, Lahore and some other places. In this way he gathered a huge force of about 20,000 soldiers. On the other hand, Banda Singh had no artillery, no elephants, not even a sufficient number of horse. This battle was fought at a place called Chappar Chiri, about twelve miles from Sirhand. Sikhs wanted to avenge the cold-blooded murder of Guru Gobind Singh ji’s sons. They made a fierce attack and the enemy could not face them. Wazir Khan was killed and Sucha Nand who supported the order of the Governor to brick the Sahibzadas alive also met the same fate. Sirhand was razed to the ground and brought under control. Baj Singh was appointed the Governor of Sirhand.

After this Banda Singh fought many battles with the Mughal rulers. He captured many places. His attacks extended from the Himalayan foothills to Jumna-Gangetic Doab. Even Emperor Bahadur failed to defeat Banda Singh and could not fulfill his desire to crush the Sikhs. Banda Singh set up his head-quarters at the Himalayan foothills.

Guru Gobind Singh ji raised the sword to establish righteousness and justice, but not for any personal gain. However, Banda Bahadur Singh had little consideration for the destruction he caused at the places he attacked. The area from Lahore to Delhi was over run by Banda Singh and all oppressors were destroyed root and branch.

The enemies also did not rest and were in the look out to defeat Banda Singh. Finally, at Gurdas - Nangal, about four miles from Gurdaspur, he was surrounded and his position became desperate. Eight months of siege reduced the Sikhs to grind bones, leaves and bark of trees into flour and make bread of it. They had to eat horses and cattle. Even these exhausted. On December 7th, 1715 the garhi was captured by the imperial forces. Banda Singh and his companions were captured and put in chains. They were sent to Lahore. Later they were taken to Delhi and the number of Banda Singh’s companions swelled to over 700. They were taken to Delhi for execution.

March 6, 1716 A.D., saw the beginning of this execution. Before execution they were given the choice of abjuring their faith to save the lives. According to historians, not a single Sikh traded his faith for his life. Finally, Banda Singh was offered pardon if he accepted Islam. His two year old son, Ajaib Singh was cut to pieces before his eyes and his heart was thrust into Banda Singh’s mouth. Banda Singh’s flesh was torn from his body by red-hot pincers and he was brutally put to death. His heroism is legendary.

The Sikhs have managed to devalue, in the last fifty years, perhaps every religious icon or institution which meant the world to us. Most of us have watched the custodians of our community undermine the very ideals that form the basis of our religion. If people at the helm of affairs ignore degradation of value systems and fail to provide correct direction to new generation, it is tantamount to abuse of the authority and trust vested in them by the community. It is therefore time for the youth to wake from their long drawn slumber and shake up the so-called leaders who have led us into this morass.

I happen to be a diehard optimist, but I shudder to watch how we have allowed the denigration of our most sacred religio - political seat, the Akhal Takht. Efforts are being made for retaining chairs by appointing puppets; pulling the rug from beneath the feet of the Jethedars of the Takht has become the ‘done thing’. In the last few years we have summarily dismissed or changed Jathedars for petty political gains, have seen the resignation of one stalwart from this seat and today have two who still claim to be the real ones. We excommunicate at the drop of a hat - or turban. We appoint and dismiss as per political convenience with absolute disregard for the capability or status of the incumbent. Are we talking about decisions being taken by, and with regard to, the highest temporal authority of the Sikhs?

Look at the SGPC and its functioning for that matter, the premier body responsible for the upkeep of religious shrines. In the name of development we construct with precious little care towards the historic importance of old frescos which we replace with bathroom tiles! How insensitive and crass can we be ?

The recitation of Gurbani is an art form, and yet we are succumbing to Kachi bani when the entire Guru Granth Sahib, our sacred Guru, prescribes ragas for each and every hymn. And the Akal Takht also looks away. On a visit to the sanctum sanctorum I was shocked to hear the discordance when kirtan from the Hari Mandir was blocked out by the loud hardsell of a Dhadi Jatha on the threshold of the Akhal Takht. Who sets the systems in our Gurudwaras ? Who is incharge here? Are we so bothered about playing petty politics that nothing else counts?

In today’s age why can’t we ask perhaps the best corporations to design the accoustics of the Golden Temple so that we could relish the sweet sound of Shabad Kirtan in its eloquence? Why can’t we have professional schools advocating proper recitation of Kirtan in its true spirit and form? Why do we not use instruments, such as the Rabaab of Mardana fame, or the taoos and jodi pakhawaj, for that matter? Will the correct form die with the likes of Bhai Avtar Singh, the eleventh generation Ragi of excellence?

Do we not see that our youth is demoralized? That preserving our identity and our appearance has now become passe’ amongst the new generation. How can we dismiss this aspect, of keeping beard and turban (and still standing tall), as a losing battle against evolution? Is it not important for our leadership to lead by example and instill pride amongst the youth? Is it not important to speak out and recognize the truth, rather than sush it away?

And all this while our glorious Sardars with long Kirpans and bigger heads fight it out for political supremacy. Is there no one out here to shake them up and look at our heritage, our sordid present, and the need to plan the future?

All this is entirely possible, if we have a responsible think tank, which recognizes our past - not just as relics of a bygone era but - as heritage, sift through our present critically, and puts all its efforts to plan the community’s future. We just must ensure cent percent quality education amongst all of us at one end, and ensure excellence amongst those who shine with education beyond national boundaries. We must shun the "Sifarshi" system which blocks out merit and snips the root of efficient administration and excellence. We have to close the chapter of parochial demarcation and shallow division of the community in bhapas and ‘Jats’, Ramgarhias and Khukhrain, and such like. Only one simple creed of Sikhs, as ordained and consecrated by our Gurus. If the jews could and have done this and more, we can do better.

But the precondition and prerequisite are selfless and futurist leadership - not just puppets in chairs, or mentally bankrupt syncophants as institutional heads, but men of the likes of Bhai Vir Singh and Sardar Sunder Singh Majithia who followed, in letter and spirit, the Hukam of Guru Nanak with the valour of Guru Gobind.

Experiences in life can serve as inspiration for goals unreachable otherwise. Many times I was requested by fellow Sikhs to come and take part in Shabad Kirtan in the ambrosial hours at a gurudwara near my home. I resisted and was not determined enough and also, being busy in work, I somehow never could take out the time for it. But one visit changed my perception about life, God and myself. I can only wish the strength remains within me till my last breath.

I prayed in the morning the subtle and divine revelation of Guru Nanak Dev Ji, Japuji Sahib and read with pleasure Rahiras in the evening. Being weak in reading Punjabi and also unfamiliar with the archoic vocabulary used during the 15th century, I read slowly with sincere dedication to drink the sweet essence of Gurbani, but felt something was amiss. Was it my lifestyle, my ego or my unwillingness to believe that everything in the universe is the creation of the Supreme Being ? Gurbani seemed like a mystery waiting to be unraveled, an ocean yet to be explored. I tried to dive deep into the heart of Gurbani by reading sacred texts, books by famous authors, articles and so on. I even tried meditation but I failed to maintain concentration.

My attempts made me even more determined. I visited historical Gurudwaras, did sewa and spent time listening to Gurbani, which had a soothing effect on me, but it did not stir my heart deep enough. Questions arose within me about man’s existence, the need to live, need for Gurbani in the contemporary world of ours, love for mankind and, above all, I kept on asking myself - who is a Khalsa and why was he created ? Unanswered questions started taking energy making me even more exhausted than ever.

On the eve of Christmas in the evening, I received a call - and a plan was formulated to reach Anandpur Sahib. Dreams do come true, I said to myself. Oh how I had longed for this journey! Four of us made our way towards the home of a Sikh who would take us to the city of Khalsa.

Waheguru Ji ka khalsa, Waheguru ji ki fateh was how he welcomed us. I had never met him before, only heard about his various philanthropic projects. With a warm smile on his face he offered me hot tea on a freezing December evening. I accepted with grace. Staring at me as he introduced himself, and the series of questions began which left a mark on my soul.

Why do you want to come with us young man? What are you searching for? Go back, what is the need to go with us and why are you here, what will you get? Why do you want to visit Anandpur Sahib, what do you want in return? Why do you want to be with us? Why do you want to meet something you can not see? Why do you choose to be a Sikh?

The questions did not stop, they went on and were showered upon me like bullets piercing my mind, eyes, face and the heart and on every blow I started breaking. I couldn’t have imagined for an evening like this. Slowly and slowly my past was torn apart, my thoughts on philosophy of Sikh Religion were shred to pieces, I was left with nothing to hide, my mind and heart bled with pain. It felt like as if all my life I had been covered up in a large cocoon like structure, which had been sewed and sealed by nail, pins and thread by myself only. I had tried my self up for the love of ignorance and ego. My feeble and unworthy answers to each and every question made me cry from within. As I spoke, the nails dug deep into my soul were being pulled out one by one. I didn’t know what to do, I was helpless. The onslaught continued for an hour but it seemed like a month.

In the end I felt peace, my surrounding were pushed into the background, the mind had made it’s presence in the foreground and thoughts about my life had no meaning. I lay there in emotions, unable to solve the problems of life because there were none. I was living the Moment, a moment to remember and it was happening in the present of others known as Sangat in Sikhism.

Staring deep within me, he asked how I felt now, I could only smile. He smiled back and said to me, this is the power of Naam, my dear friend. The response echoed within me in a gentle manner. I acknowledged with humility. The cocoon was no longer there and I felt relieved.

Afterwards, we did go to Anandpur Sahib, and it turned out to be an unforgettable journey. I thought to myself, isn’t it amazing how meeting someone somewhere can make so much difference in your life, and make worries disappear into thin air. Guru Arjun Dev Ji has stated on page 522 of Shri Guru Granth Sahib; "Making an effort for the Naam, thou shall live practicing it, thou shall enjoy peace. By meditation on Naam, O Nanak, thou shall meet the Lord and thy anxiety shall vanish." Can anything be more beautiful than this ? - I thought for a moment.

On our way back from Anandpur Sahib we stayed at a historical Gurudwara where we recited Gurbani in the morning. I enjoyed it, and now I was ever so anxious to do the same during Amrit Vela at the Gurudwara near my home in Delhi.

The evolution and flowering of Indian cricket is greatly indebted to the patronage provided by the Patiala royal house. Initially under Maharaja Rajinder Singh and later under his son Bhupinder Singh, Patiala remained a pioneering influence in the developmental stages of Indian Cricket. Bringing English cricketers of renown to this country to train the Indians, organizing the country’s first national tour (if we may so call it) to England in 1911, (on earlier occasions the Parsis were the only community to have toured the U.K. in 1886 and 1888) this princely house also patronized a series of leading Indian cricketers, like Lala Amar Nath, factor significantly contributing to the furthering of their careers. Even the legendary Ranji, under acute financial stringency, was employed as the personal bodyguard of the Maharaja. The Bardari Palace Oval (bigger than the Lord’s cricket ground) inside the Maharajah’s palace had all modern cricketing facilities, including a beautiful Club House. It was this patronage (Bhupinder Singh also donated the Ranji Trophy) that largely exonerated him from the charge of being promiscuous, transforming him into one of modern India’s sporting pioneers.