page 25-40 april 22

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25 Indo American News • Friday, April 22, 2011ONLINE EDITION: www.indoamerican-news.com

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continued on page 26

Infosys is an Absolute Meritocracy: Narayana Murthy

Murthy on the future of the Indian IT sector, challenges for Infosys, succession planning, his aspirations for the firm

Thinking ahead: Murthy says his passion is to create a better society for future citizens. Aniruddha Chowdhury/Mint

By Venkatesha BaBu & sridhar Chari

BANGALORE (Mint): For 30 years he has been the most visible mascot for not only Infosys Tech-nologies Ltd, India’s second-largest software exporter, but to a large extent for the sector as a whole. However, for N.R. Narayana Murthy, chair-man of the board and chief mentor of Infosys, 2011 will be a momentous year both on the personal and profes-

sional fronts.On 20 August, when he turns 65,

he becomes chairman emeritus, an “advisory role with no strategy or operational play”. Sometime this month-end, he is likely to become a grandfather for the first time, a role he says he is “looking forward to”. Meanwhile, son Rohan marries the heiress to the TVS-Amalgamations Group in June. Murthy, after a long time, is planning to have a holiday

with his wife after the dust settles on these events.

However, at Infosys, his “middle child” (born after daughter Akshata and before Rohan), he has a few last things to fix, before he can take it easy. The company, long seen as setting the pace in the sector, has grown slower over the last couple of quarters than peers Tata Consultancy Services Ltd and Cognizant Technology Solutions

INDO AMERICAN NEWS • FRIDAY, APRIL 22, 2011• ONLINE EDITION: WWW.INDOAMERICAN-NEWS.COM

26 Indo American News • Friday. April 22, 2011 ONLINE EDITION: www.indoamerican-news.comB U S I N E S S I N d I A

continued from page 25Corp., even as it protects its indus-

try leading margins. The younger generation of leaders in Infosys are seeking more important roles. At 6 pm, on 30 April, Murthy promises that all the succession related issues would be settled. Murthy spoke in an interview over lunch at the Infosys campus after the earnings announce-ment on Friday on a range of issues, including the future of the Indian IT sector, challenges before Infosys, succession planning and life beyond the company. Edited excerpts:

Decent set of numbers. But mar-kets seem to be disappointed...

Well I understand that. After all the industry has been performing pretty well, there are always higher and higher expectations. The markets have been kind to us. But there are times when they are not happy with us. We should accept that with the same level of equanimity, when the market was lauding us.

There is this perception that your growth has lagged behind your peers over the last couple of quar-ters.

Well, yes and no. Remember, we are growing on a large base. We have done well this time too. Last April, we said we would grow between 16-18%. We have delivered 25% plus growth. The industry growth rate according to Nasscom is around 17-18%. We have grown 50% more than the industry growth rate on such a large base. Of course can we do bet-ter, yes, we can.

Infosys has had this reputation of planning through everything to the smallest detail. Why does then there seem to be a little degree of dissonance in leadership moves?

Even today we believe in thorough planning. There is no dissonance. Let me explain. Dinesh (K. Dinesh, a co-founder) had expressed his desire to step down because of health-related issues and wanted to lead a slightly more relaxed (pace of life). He has done this marathon for 30 years. As far as Mohan(das Pai) is concerned, he wanted to give other people in the company an opportunity. Look, he was probably the only CFO (of a major company) who decided that he would move to HR to give a very talented and younger Bala (krishnan, the present CFO) an opportunity to run the show. So when he said he wants to move to a bigger canvas, as he had addressed challenges here, we said fine. Of course, I would have loved if he continued with the com-pany. There are no issues at all.

For instance I gave up the MD posi-tion when I was 52, when nobody was expecting me to do. That is the culture in this company.

Outside of the founders, Pai was one of the most visible faces of the company. He was seen as somebody who helped the founders build the company to the current level and the external perception was that he was maybe looking for a bigger role. Was his departure connected to this aspiration?

Absolutely not. He always wanted

to give more opportunities to young-sters and wanted to do other things on a bigger canvas. Look, Nandan (Nilekani, also a co-founder) went and is today adding significant value to the country. Mohan is on the board of Sebi (Securities and Exchange Board of India). He is on the Interna-tional Accounting Standards Board. He is on several committees. He has a strong desire to make a difference in the higher education sector in the country, so we said, why not? Of course, Mohan along with me will continue to advise Ramdas Kamath, who is the head of our global infra-structure. The only difference is that Mohan and I will be doing it on a pro bono basis.

If there has been one criticism against Infosys, it is the belief that there is a glass ceiling for non-founders. Now, post 30 April, will that be permanently repudiated?

Infosys is an absolute meritocracy. Even in a meritocracy, other things being equal, you have to give op-portunity to the more experienced candidate. Whether it was Nandan, Kris or Shibu, they are absolutely top class and they have been run-ning this marathon longer than some others. Their is no question of (any discrimination) between founder, non-founder. I have no hesitation in saying we are the most professional company in the world.

Is the younger generation of lead-ers in Infosys a bit more hungrier than the current senior leadership, say for instance on acquisitions?

In terms of commitment, passion or energy, I don’t think the founder-professionals have lagged behind in anyway. Even on acquisitions we have looked at issues based on our strategy.

As you prepare to step down, what is your own vision and aspira-tion for Infosys?

I don’t think, revenues, profits are the kind of parameters alone by which a company needs to be mea-sured. I want Infosys to be a company which is globally respected and in where people belonging to different nationalities, races and religious be-liefs will work with intense competi-tion but utmost courtesy, dignity and co-operation in adding greater value to our stakeholders day after day.

Any unfinished business?We are all running a relay here.

When you run a part of the relay and pass on the baton, there is no sense of unfinished business in your mind. There is just the sense of having done your part to the best of your ability. That is it. The hope is to pass on the baton to somebody who will run faster and run a better marathon.

What are the key challenges for Infosys and for the Indian IT sector as a whole?

We have several challenges both for the company and the sector. How do we move up the value chain and get better per capita revenue? How do we distinguish ourselves from the rest of the players even while retain-ing the margin, which I think is very important. We have to become more

multi-cultural.McKinsey says Indian IT can get

to about $300 billion by 2020 (from the current $60 billion), for which we need to get better and more talent. Seventy-five percent of our engineers are not employable. How can we change that? There is no magic silver bullet for all these problems. The only way to solve these is to sit down with an open mind and co-operate with each other.

After 20 August, will you con-tinue to have an office at Infosys, will you spend more time at your venture capital fund Catamaran? What are your feelings. Do you aspire for a role in public life?

It’s like getting your daughter mar-ried. You are sad and happy at the same time. Sad that she is going away but happy that she is going to have a much better, brighter future with a younger person. My colleague Arjun does a good job at Catamaran. My passion is to create a better society for our future citizens. So any platform which helps me to do that, is what I will do.

I am on the board of several entities. My life has revolved around Infosys ever since its existence and it will always be a part of me, I can’t think of retirement. As chairman emeritus, the management of the company will have the right to consult me. I won’t be coming to Infosys every day. But after running this marathon for 30 years, I intend to take it a bit easy first (laughs). I deserve a holiday but haven’t decided on the venue.

Infosys is an Absolute Meritocracy



A Campaign Against Girls in IndiaBy nilanjana roy

NEW DELHI (NYT): The figures tell an old and cruel story: the system-atic elimination of girls in India. In the 2001 census, the sex ratio — the num-ber of girls to every 1,000 boys — was 927 in the 0-6 age group. Preliminary data from the 2011 census show that the imbalance has worsened, to 914 girls for every 1,000 boys.

Women’s groups have been docu-menting this particular brand of gen-der violence for years. The demogra-pher Ashish Bose and the economist Amartya Sen drew attention to India’s missing women more than a decade ago. The abortion of female fetuses has increased as medical technology has made it easier to detect the sex of an unborn child. If it is a girl, families often pressure the pregnant woman to abort. Sex determination tests are illegal in India, but ultrasound and in vitro fertilization centers often bypass the law, and medical terminations of pregnancy are easily obtained.

Some women, like 30-year-old Lakshmi Rani from Bhiwani district in Uttar Pradesh, have been pres-sured into multiple abortions. Ms. Rani’s first three pregnancies were terminated.

“My mother-in-law took me to the

television sets or home video play-ers have replaced black-and-white television sets, luxury cars the earlier Maruti 800, sophisticated gadgets basic food processors.

What is the cost to the Indian family of having a girl, or to the boy’s family of forgoing a dowry? The economist T.C.A. Srinivasaraghavan puts the average dowry around 10,000 rupees, or $225. That average figure masks the exorbitant dowry demands that are often made by the family of the groom.

In response to the early findings from the 2011 census, the central government has set up an office to monitor the misuse of sex-selection techniques and the abortion of female fetuses.

Young women earning their own dowries is not the radical solution — the total eradication of the dowry and discrimination against women — that a generation of feminists have dreamed about. But in their efforts to redefine themselves as generators of wealth, rather than as liabilities to their fami-lies, Ms. Verma and her generation of Indian women may be striking a few blows of their own against the preju-dices that contribute to gender-based abortion.

clinic herself,” she said, her voice matter-of-fact but barely audible. “It wasn’t my decision, but I didn’t have a choice. They didn’t want girls.”

Now her husband’s family is push-ing her to get pregnant again, and she is hoping for a boy. Despite government campaigns against aborting female fetuses, she does not believe she will be allowed a choice.

Ms. Rani’s story is echoed across Uttar Pradesh, a state that has among the most skewed sex ratios in India. Census figures show the female-male ratio in the 0-6 year group slipping from 916 in 2001 to 899 in 2011.

The reasons behind the aborting of female fetuses are complex, ac-cording to the Center for Social Re-search, a research organization in New Delhi. Ranjana Kumari points out that the practice happens in some of India’s most prosperous states — Punjab, Haryana, Delhi, Uttar Pradesh — indicating that economic growth does not guarantee a shift in social attitudes. She pinpoints several factors that account for the preference for boys in many parts of India, es-pecially the conservative north: sons

Devi was strangled in Gopiganj, Uttar Pradesh, the pregnant Seetal Gupta was found unconscious and died in a Delhi hospital, Shabreen Tajm was burned to death in Tarikere, Karnataka, and Salma Sadiq suffered a miscarriage after being beaten by her husband in Bangalore.

Demands for larger dowries by the husband’s family were behind all of these acts of violence, so common-place that they receive no more than a brief mention in the newspapers. National Crime Bureau figures indi-cate that reported dowry deaths have risen, with 8,172 in 2008, up from an estimated 5,800 a decade earlier.

Monobina Gupta, who has re-searched domestic violence for Jag-ori, a nongovernmental organization, draws a direct link between these killings and the abortion of female fetuses: “The dowry is part of the continuum of gender-based discrimi-nation and violence, beginning with female feticide. Following the ar-rival of” economic “liberalization in 1992, the dowry list of demands has become longer. The opening up of the markets and expansion of the middle classes fueled consumerism and the demand for modern goods. For instance, studies show that color

are the source of the family income, daughters marry into another family and are not available to look after their parents, dowries make a daugh-ter a liability and, in

agricultural areas, there

is the fear that any w o m -an who inher-its land might

take that property

to her hus-band’s family.

A n o t h e r form of vio-lence against w o m e n — dowry

deaths — is equal-l y well-documented, and just as ugly, though Indians are so used to these that they have become almost invisible. The names of Sunita Devi, Seetal Gupta, Shabreen Tajm and Salma Sadiq will not resonate strongly for most Indi-ans, though they were all in the news last week for similar reasons. Sunita


28 Indo American News • Friday. April 22, 2011 ONLINE EDITION: www.indoamerican-news.com

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dr rajinder singhGuru Nanak Dev ji, the founder of Sikh Re-

ligion gave a new vision of life and a new con-cept of respectful living. His divine message, rooted in purity, truth and simplicity, pierced superstitious walls and won the heart of the people. He made it clear to the people that only those should join him who love truth and can fearlessly stand like a rock for justice, equality, discipline, self respect and compassion. In fact, total commitment on their part was needed. The path was hazardous. The followers were made aware of the difficult terrain of the new path. The Guru’s call was:

Jau tau prem khelan ka chaaoSir dhar tali gali meri aao.It marg pair dhareje,Sir deje kan na keeje.( Guru Granth Sahib , p. 1412)“If you desire to play the game of love then

come to my street with head on your palm. Once you are on the path, face death unhesi-tatingly.”

It took 230 years (1469-1699 CE) for the followers to get completely familiarized with the new path. In fact the master plan and the blue print of the new path was sketched and displayed by Guru Nanak Dev ji and the suc-cessor Gurus added to the completion to the plan. Practice was made more important than the precept. History bears witness to the fact that each Guru remained steadfast on the moral and spiritual ground as ordained by Guru Nanak Dev ji. The Gurus, throughout their lives, remained a perfect personification of the spirit which later on culminated as the spirit of the Khalsa. This spirit was for the welfare of the entire humanity;

Manas ki jaat sabai ekai pehchaanbo.“Recognize all human beings as one and

the same”.In 1675 CE, Guru Tegh Bahadur ji the 9th

Nanak gave supreme Sacrifice in Chandni Chowk, Delhi, India to save Hindu Religion from the hands of Mughal Emperor Aurang-zeb who was bent upon converting all of them to Islam. His martyrdom perhaps , is the only example , in the history of the world, of a life given for the protection of religion of others and for the freedom of conscience. It was this unique martyrdom and the circumstances there after in Delhi at that time, which made Guru Gobind Singh ji think for the first time, to give his followers (Sikhs) a distinctive identity, so that they may become fearless and may not be able to hide even if they so wished.

The Vaisakhi Day :Guru Gobind Rai was nine years when his

father Guru Tegh Bahadur Sahib ji made su-preme sacrifice. He organized Sikhs and led them to follow spiritual route to attain union with Waheguru (Almighty God) and at the same time, trained them to be self defendant and guard the helpless against injustice, sup-pression and tyranny. He observed deeply the effects of the concepts, mainly of Miri-Piri (Saint Soldier) given by his grand father Guru Hargobind Sahib ji and the impact of the

supreme sacrifice of his great–grand father and the prince among the martyrs Guru Arjun Dev ji on his followers .

At the age of 33 i.e. 24 years since the Guruship, Guru Gobind Rai was set out to accomplish God’s spiritual mission started by Guru Nanak Dev ji of creating ‘Khalsa Panth’ (God’s Religion) as referred by Bhai Gurdas II, a contemporary poet of Guru Gobind Singh ji who wrote as : Gur Sangat keeni Khalsa manmukhi duhela, Vah vah Gobind Singh aape Gur chela.

He chose the day of Vaisakhi for such a grand and historic venture. Guru ji has been quoted to have not made any public appearance for over 11 months. In early 1699, few months before the Vaisakhi day, Guru ji sent a special invitation to the Sikh all over the country to join the special Vaisakhi Diwan in the town of Anandpur Sahib in Punjab State of India with special directions not to cut any of their hair and to come with their turbans on .

As the day came nearer, many Sikhs started to come and gather at Anandpur . It is estimated that close to 80,000 Sikhs had gathered there.

A stage was set up with a tent pitched up near by. The congregation was eagerly waiting for the Guru to come. Guru Gobind Rai appeared on the scene. He raised his naked sword in the air and Shouted, “My dear Sikhs! Today I need a head. My sword wants to taste the blood of a Sikh. Is there any among you who is ready to offer his head to me.” The crowd listened and wondered why the Guru asking for a head. This amazed and horrified many. There was a pin drop silence. Some were looking for the way to escape. For the moment, no one came forward. Guru ji repeated the same demand of a head again. On Guru ji’s third call, a Sikh named Daya Ram, a Khatri by caste from

Lahore came in front of the Guru with head bowed and hands folded. Firstly, he begged apology for not responding the Guru’s first call and then humbly uttered that his body and soul belonged to the Guru. Guru ji took him to the near by tent. A few minutes later the crowd heard a big sword sound. Guru ji came back with blood smeared Sword. The situation grew more amazing. It became difficult for some to breath. Guru ji repeated the same call for another head and successively Dharam Das, a jat of hastinapur (Delhi) ; Himat Rai, a Water carrier of Jagannath puri ; Mohkam Chand, a washerman of Dwarka and Sahib Chand, a Barber of Bidar came forward and one by one taken to the tent. The vast gathering was getting eager and anxious to know what was going to happen next. It is said that the ruling Emperor Aurangzeb had sent a Hindu convert spy to closely monitor the event. He just managed to catch the glimpses of the heads separated from the bodies inside the tent. After some longer time than before Guru ji came out of the tent with the five Sikhs all wearing the beautiful

colored robes. Their appearance looked just the same as the Guru’s.

Guru ji announced that the five Sikhs have shown great courage and loyalty by offering heads to their faith and from now they will be known as the Panj Piyare (Five Beloved Ones).

After this, Guru ji prepared AMRIT (Nec-tor). Guru ji gave, to each, five palms full of Amrit to drink-for internal mind’s purifica-tion; sprinkled five times into their eyes- to see always high and good and five times into their hairs-for regarding hair as God’s will and source of wisdom, each time making them repeat after him (Guru) “Waheguru ji ka Khalsa, Waheguru ji ki Fateh” meaning thereby – Khalsa was creation of God and God has been victorious in the creation of Khalsa. This demonstrated Guru’s humility where he disclaimed any credit for the creation of Khalsa to himself rather proclaimed it to be the God’s own deed. In Guru ji’s own words:-

Panth Khalsa Bheyo Puneeta

Dr Rajinder Singh

FRIDAY, APRIL 22, 2011

NEWSiamVaisakhi of 1699 A.D - The Completion of Guru Nanak’s Mission

continued on page 30

Best wishes to you all from

Punjabi Society of Houston

Presenting Vaisakhi 2011 at the Cullen Performance Hall, UH on April 23, at 7:30pm.



Vaisakhi of 1699 A.D - The Completion of Guru Nanak’s Mission

Vaisakhi of 1699 A.D - The Completion of Guru Nanak’s Mission

Prabh Agya kar Udit Bhaey(Sarab loh Granth)“Singh”(Lion) and “Kaur”

(Princess) were appended to the male and female names respectively. Guru ji abolished all caste, color, creed, high and low distinctions and made them the members of same class the “Khalsa Panth”, Guru Gobind Singh as their Father and Mata Sahib Kaur as their Mother. All the ‘Khalsa Panth’ mem-bers were made the resident of Anandpur Sahib. Five Beloved Ones assumed new names as :

Bhai Daya Singh (Mercy)Bhai Dharam Singh (Prin-

ciple)Bhai Himat Singh (Courage)Bhai Mohkam Singh ( Firm-

ness / determination)Bhai Sahib Singh (Leader-

ship)Guru Ji knelt before Panj

Piyare and requested them to bless him with Amrit so that he could become the mem-ber of Khalsa Panth and from Gobind Rai to Gobind Singh. This signified that the Guru gave all the glory to the Khalsa and the importance of Amrit from which Guru himself did

not want to be deprived of. This is the reason why Guru Gobind Singh ji is referred as “Aape Gur Chela”i.e Guru as well Disciple at the same time.

As mentioned earlier that Emperor Aurangzeb had sent a Hindu Convert spy to watch the entire event and report him accordingly, he is said to be a Hindu scholar and was forcibly converted to Islam and his name was Abul Turani . He witnessed all and was left spell bound. He repented, cursed himself, wept bitterly, explained all he was de-puted for which Guru ji already knew and wanted to be enrolled as a member of Khalsa Panth. He took Amrit and was named as Ajmer Singh .Later he sent his resignation to the Emperor alarming him for the stoppage of all his evil designs against the visible God in the form of Guru Gonind Singh.

This is, in brief, how Guru Gobind Singh ji the 10th Nanak completed the Mission initi-ated by Guru Nanak Dev ji the Founder of the Sikh Religion on the day of the Vaisakhi in 1699CE

continued from page 29

Vaisakhi CelebrationsFestival of Baisakhi is celebrated with lot of joy and enthusiasm in the northern state of Punjab and Haryana. Farmers are jubilant over the festival as for them Baisakhi marks the time for harvest of rabi crops. Pros-perous with the bountiful produce they look forward to celebrating Baisakhi with all eagerness. For the predominant Sikh population of Punjab Baisakhi is one the biggest festival as it marks the foundation day of Khalsa Panth by the tenth Sikh Guru, Guru Gobind Singh. Sikh community located anywhere in the world celebrate Baisakhi by participating in the special prayer meets and Baisakhi processions.

Vaisakhi Celebrations by

FarmersIn the villages of Punjab and Haryana, the day

of Baisakhi is full of colors and vibrancy. Cries of “Jatta aayi Baisakhi” reverberate in the skies as gaily-dressed men and women move towards the fields to celebrate the occasion. High point of Bai-sakhi celebrations in villages is the performance of traditional folk dance bhangra and gidda by men and women respectively. The dance is simple in movement but is extremely energetic and is per-formed in-groups on the beat of dhol.

Farmers also celebrate Baisakhi as a Thanksgiv-ing Day. After taking an early bath in ponds or rivers people visit temples or gurdwaras to express gratitude to the Almighty for the bountiful harvest and pray for prosperity and good times in future.

At several places in Punjab colourful Baisakhi Fairs are also organized to celebrate the day. People participate in these fairs with lots of enthu-siasm and charm. Major attractions of Baisakhi Fairs are the bhangra and gidda performances besides wrestling bouts, singing and acrobatics. Performance of folk instruments - vanjli and al-goza is also quite popular. Food stalls and shops selling trinkets make Baiskhi Melas even more joyful. continued on page 31

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HAPPY VAISAKHI 2011



Vaisakhi Celebrations by SikhsSikhs celebrate this very important day of their religion with joy and devotion. They take an early

bath, wear new clothes and visit the neighborhood gurdwara (Sikh place of worship) to participate in the special prayer meet marked for the day. After a special ardas of kirtans (religious songs) and discourses kada prasad (sweetened semolina) is distributed amongst all present. Later, people sit in rows to relish the langar or community lunch prepared and served by kar sevaks or volunteers.

Major celebrations of Baisakhi are organized at Golden Temple, Amritsar where the Khalsa Panth was founded on a Baisakhi Day in 1699. Most Sikhs strive to visit Golden Temple on the occasion.

Another high point of Baisakhi celebrations by Sikhs is the Bai-sakhi procession or nagar kirtan carried though the city under the leadership of Panj Piaras or the Five Beloved Ones. Men, women and children alike participate in the Baiskhi proces-sions with enthu-siasm. Mock du-els, bands playing religious tunes and performance of bhangra and gidda dance make Baisakhi proces-sions quite colour-ful and enchant-ing. Later in the evening, people exchange greet-ings with friends and relatives usu-ally with a box of sweets or other traditional gifts.

continued from page 30

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INDO AMERICAN NEWS • FRIDAY, APRIL 22, 2011 • ONLINE EDITION: WWW.INDOAMERICAN-NEWS.COM

33 Indo American News • Friday, April 22, 2011ONLINE EDITION: www.indoamerican-news.com v a i s a k h i 2 0 1 1

Vaisakhi Customs and TraditionsJoyful festival of Baisakhi

is celebrated with lot of charm and gusto in the vibrant state of Punjab. People perform set Baisakhi customs and traditions for the day with sincerity and devotion. Since Baisakhi is celebrated as the birth of Guru Gobind Singh - the Tenth Sikh Guru and the foundation day of Khalsa Panth, major activities for the festival are centred on gurdwaras - the Sikh place of worship. As a harvest festival Baisakhi is celebrated in open fields with energetic bhangra and gidda dance by gaily dressed men and women of Punjab.

People following Sikh faith wake up early in the morning on a Baisakhi day and pay visit to gurdwaras to attend special prayer meet-ings. While most Sikhs strive to visit the revered Golden Temple or Anandpur Sahib, where the Khalsa was pronounced, those who are unable to do so visit their neighbourhood gurdwara.

At a gurdwara, the Guru Granth Sahib, the holy book of Sikhs is ceremonially taken out and is given a symbolical bath with milk and water. After these simple rituals, Guru Granth Sahib is placed on its throne with care. The book is then read out to the followers gathered in the gurdwara.

Just as on a Baisakhi Day ceremo-

ny held in 1699 under the guidance of Guru Gobind Singh where Panch Pyaras or the Five beloved ones chanted verses, five priests going by that name chant verses recited by the five originals. Similarly, just as Guru Gobind Singh Ji had used amrita prepared in an iron vessel to bless the panch pyare, even to this date amrit or holy nectar is prepared in an iron vessel and is distributed amongst all gathered after the chanting of sacred verses. As a tradition, devo-

tees sip amrita five times and take a vow to work for the brotherhood, the Khalsa Panth. Religious songs (kirtans) are sung after the amrit is drunk for the spiritual upliftment of those gathered.

At noon, after the Baisakhi ar-das, the Karah Prasad or sweetened semolina is offered to the guru for his blessings. It is then distributed to the congregation. The ceremony culmi-nates with a special guru-ka-langar or the community lunch. People sit

in rows with their heads covered as volunteers serve them with vegetar-ian meal.

Later, during the Baisakhi day, sacred Guru Granth Sahib is taken out in a procession. At the head of the procession are the Panj Piaras, sym-bolizing the journey made by the five fearless devotees from their homes to Anandpur, to be baptised by Guru Gobind Singh. Baisakhi proces-sions are attended by men, women and children alike with faith and

enthusiasm. The procession moves through major locali-ties of the city and is welcomed by citizens and members of social and cultural societies. Colourful bhangra and gidda dance apart from mock duels are performed during Baisakhi processions. Another fascinat-ing part of Baisakhi celebra-tions is the accompaniment of drummers, bands playing religious times, devotees sing-ing religious songs and men swinging swords.

Loud Sikh chants of ‘Bole so nihal’, ‘Deg teg fateh’ and rhythmic chants of ‘Sat nam’ and ‘Wahe guru’ ring out from the middle of the singing and drumming. Some men may wear the headgear (bana) of Guru Nanak, others that of Guru Gobind Singh.

In their discourse at the end of the ceremony, Sikh reli-gious leaders strive to promote the feeling of charity amongst

people, especially children in honor of Guru Gobind Singh.

In some places, especially Punjab, such processions are taken out even before Baisakhi.

Since Baisakhi is also celebrated as a harvest festival, farmers in Punjab celebrate Baisakhi with energetic performance of bhangra and gidda dance. Men and women clad them-selves in their traditional Bhangra dress and dance to the beat of dhol in a joyful festive atmosphere.

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Sikhism - The Modern Perspective

By Dr.TejenDra Singh gillThe modern day Sikhs tend to be as

religious minded as their ancestors, but the perspectives have changed as has been the life style. With the advent of electronic media, the inter-net, and endless other means of com-munication, the world has shrunk in size. Sitting in the comfort of one’s living room in Houston, one can ‘see’ and ‘hear’ the Gurbani being recited directly from the holiest of holy Sikh shrines, Shri Darbar Sahib (Golden Temple).

One can obtain a copy of any or all of the scriptures, kathaas and shabad kirtans on a mass storage device, and play and listen at one’s convenience even while jogging, running on a treadmill or simply while driving! So, what has happened? Are we now closer to the God than ever before or the God has gotten closer to us? Have we become less religious than ever before? Changing the appearance from ‘traditional’ to something dif-ferent, regardless of reasons, makes us less spiritual and less God-fear-ing or believers? Tough questions; while some people will answer these questions pragmatically, others will phrase the answers to their advan-tage! No matter what we think or say, most of us would still like to see our religious practices survive the ‘electronic’ invasion, and thrive undiluted. In all our sincerity, we would want our next generation to learn and practice the religion the way it was being practiced ages ago, and yet keep up with the fast pace of life as it exists today. This optimism will keep us going!

Culinary Recipes for VaisakhiZestful people of Punjab relish the best of Punjabi cuisine on the joyful festival of Baisakhi. Given here is a collection of traditional Vaisakhi Recipes to help you celebrate the festival with the best of Vaisakhi food

Ingredients1 cup suji (semolina), 1 1/2 cups grated fresh coconut, 1 tin Milk-maid1 cup caster sugarMethod: Roast suji in a round vessel and when it starts turning light,brown take it out and keep aside. Add atleast one cup grated coconut

Ingredients1 cup Chickpeas (chole), 21/2-inch Ginger, 3/4th of it shredded finely for garnish, 2tsp. Garlic, finely crushed, 2 Onions (chopped), 3 medium sized To-matoes, chopped, 2 Green Chilies, sliced, Finely chopped coriander leaves2tsp. Ground Coriander, 11/2 tsp. Ground Cumin, 1/2tsp. Turmeric powder, 1/2tsp. Garam Masala, 1/2 - 1tsp. Red chili powder or as per taste, 1 Tea Bag or 1 tbsp. black tea leaves tied in cheesecloth 2-3 tbsp. Oil, Salt to tasteMethod: Soak Chole in water overnight or for about 6 hours. Cook chole with salt and enough water in the cooker for about 20 minutes or till fully done. Drain, reserving 1 cup of cooking liquid. Finely chop the remaining ginger Heat oil and sauté onions till golden. Then add garlic and chopped ginger and green chilies. Sauté for 5 minutes.Add tomatoes, coriander, cumin, turmeric and chili powder and sauté over low heat until the oil sepa rates. Add chole, the reserved cooking liquid, salt and half of the coriander leaves.Simmer, uncovered until the liquid has been absorbed. Add a pinch of garam masala and serve chole sprinkled with the remaining garam masala, coriander leaves and shredded ginger. Serve it with hot Puri or Bhutara.

Pindi Chana

Coconut Laddooto the emolina and keep the mixture to cool down. Keep rest of the grated coconut to wrap the laddoos. Put caster sugar after a while and add ¾ tin milkmaid. Mix well.Make small balls of the mixture. Roll the balls in the coconut powder. Place it in the refrigerator. Laddoos are ready to serve.

Presents for Vaisakhi

GIft BasketWhen it comes to gift baskets, there are number of options to choose

from. Consider buying sweets, chocolates, fruit or dry fruits gift baskets for your relatives. In case you are presenting gift to an individual, you may personalize the gift basket by adding the items that are useful as well as his/her favorite. For instance, grooming products, toiletries, sweets are good options.

PIllow Case setSince Vaisakhi is a spring festival, you may choose airy fabric for the

pillow case set, say, cotton or khadi. Pastel shades of green and blue, light colors such as shades of purple, yellow, off white and white are perfect colors for the fabric. You may choose pillow cases of the previously mentioned colors or light floral prints for the pillowcase set.

tote BaGTote bag made of canvas would be the best bet. It is a useful gift item

for those, who prefer carrying something capacious as their shopping bags. Tote bags can also be made at home, provided you know the cor-rect method of cutting and stitching the material. If you are looking for an easier option, consider present a shop bought one.

flower BouquetOn the spring season, you won’t have to search a lot for some beautiful

flowers. Spring flowers like Agapanthus, Amaryllis, Anemone, Chrysan-themum are among the best options. Apart from the spring flowers, exotic flowers are also available in flower shops.

Jewelry BoxIf jewelry is not an affordable gift item, then why not buy a box for it? A

good idea, isn’t it? So, purchase a jewelry box that is somewhat economi-cal as well as attractive. It would be a nice gift for the significant woman of your life - your mom, sister, spouse or partner - on Vaisakhi.

PuJa IteMsIf you are looking for some religious gift items for Vaisakhi, then con-

sider buying a set of Puja items for your acquaintance. Items such as diya, diya stands, candle holders, utensils of puja are nice gifts for someone elder in your family, to bestow upon, on Vaisakhi.

Wishing all a Happy Vaisakhi 2011

v a i s a k h i 2 0 1 1



By DaljiT Singh & guruka Singh

Vaisakhi is the most festive day for the Sikhs and is usually celebrated all over the world on the 13th and 14th April annually. This unique oc-casion marks the establishment of the Khalsa Panth and the idea of creating a universal brotherhood and a casteless society. It is founded on the principle of wishing good to all (sarbhatt da bhalla) and equality of all human beings (manas ki jaat sabhe eke pahchanbo).

As this celebration falls in the month of Vaisakh, it was called Vaisakhi, a joyous month of harvest in the Panjab. The occasion has both historical and religious significance. In 1699, as everyone recalls, Guru Gobind Singh bestowed the Sikh community with a new image and a new identity as the Khalsa, the brotherhood of the pure ones. Anandpur Sahib is the blissful place to be during this time of year to join in with the sangat to partake of the Amrit.

Three years ago, I arrived in Anand-pur Sahib a few days before Vaisakhi and stayed with a family who never have left AnandpurSahib and do not intend to. They are content there and and feel the grace and presence of Guru Gobind Singh Ji.

On the day of the Vaisakhi, I heard the sweet melodious kirtan from Takhat Sri Keshgarh Sahib and I made my way down to the shrine. It is located in a very serene, tranquil and strategic spot,overlooking miles of sprawling fields and the breathtaking Sivalik Hills.

On this occasion I felt very different: full of fervour and energy. I wanted to receive the Amrit and I approached the sewadars to offer my head. They allowed me to enter the room that was thronged with women and men waiting patiently to receive the Amrit. I walked through the crowd and sat in front of the Amrit bowl. The Panj Pi-yares (Five Beloved Ones) started the divine process of the Panj Baniyian (the five daily prayers - Japji Sahib, Jaap Sahib, Swaiyyas, Benti Chaupai and Anand Sahib) and they were taking turns stirring the Amrit with the same khanda (long double edge sword) which Guru Gobind Singh Ji himself used to transform others as well as himself.

It was incredible. As I sat peace-fully, yet filled with joy, I was able to imagine what happened there in 1699. I was so overjoyed when I was first given the Amrit and the Amrit was sprinkled over my kesh, I was asked to utter ‘Waheguru!’ ‘Waheguru!’ after every sprinkle and sip. It was an expe-rience to be remembered forever, and it was Guru Ji’s Grace to be there.

A couple of my friends who came with me just stood back and watched. They were not prepared to make the decision to take this great step of transformation.

Perhaps they were not destined to receive the Amrit. But perhaps they shall do so in the future! It is an experience to cherish and live with forever. The whole idea of the Amrit ceremony is to abide by it and live within its rehat maryada or rules of conduct. It is also useful to

have the historical background of the creation of Khalsa, The Pure Ones, to give it real meaning and significance.

the Creation of the khalsaAfter prolonged meditation,

with deep understanding of the life, work and experiences of the Sikh Gurus before him; under-standing of the the history, the prevailing conditions India and the policies of the Mughal Empire, and also a clear vision of the future, Guru Gobind Singh decided to take the Guru tradition and the long struggle of the mission of the Gurus to an unprecedented place. With the sacrifice of his four sons consciously made to ensure that

the Guruship would continue as a legacy and not as a lineage, he announced his decision to hold a massive congregation of follow-ers from all over the country at Anandpur Sahib. His intent - to make manifest the reality that the Shabd Guru is within us all and that we would no longer bow to any man, but only to the Shabd Guru. The congregation was arranged in April 1699 on the first day of Vaisakh month by sending orders to Sikhs everywhere and asking them to invite others.

Around 80,000 people gathered that day. A stage was set up on the site of today’s Takhat Keshgarh Sahib. After singing of hymns, Guru Ji, who was fully attired as a warrior, brandished his naked sword and announced “I need the head of a Sikh!”

The congregation fell silent. ‘What has come over our Guru?’ thought one and all. After some time, a man named Bhai Daya got up and presented himself before the Guru. He was of warrior caste (khatri) and was from Lahore. The Guru took him into the tent which was pitched at the back. He came back with his sword dripping with blood and asked for another head. Dharam Chand, a Jat from Hasti-napur arose and offered his head. Guru Ji patted him on the back and took him into the tent. Then the Guru returned and demanded a third, a fourth and a fifth head.

Some members of the congre-gation arose and left in fear. After Mohkam Chand, who belonged to the caste of washerman from Dwarka, Himmat Rai, a fisherman of Jagannath, and Sahib Chand,

a barber from Bidarpur offered them-selves, some went and complained to Mata Sundari about the Guru’s be-haviour.

After attiring all of them in robes and weapons, the Guru brought them all before the assembled Sangat and called them his Five Beloved or Favourites (Panj Piyare.) He prepared a bowl of holy nectar, the amrit, by chanting the five sacred prayers while stirring the amrit in a steel bowl with the two-edged dagger. Guru Ji’s wife added sugar crystals (patashaas) to the amrit. Steel to bring strength, water for purity, bani for transformation and sugar for sweetness and humility.

He offered the amrit to all of the five and announced that henceforth Daya

(compassion) Singh, Dharam (duty and righteousness) Singh, Mohkam (valour) Singh, Himmat (courage) Singh and Sahib (mastery) Singh shall be known as the Five Favourites who will protect the sufferers, will fight against op-pressors like lions and will eliminate tyranny.

Then the Guru himself turned to the Five Be-loved Ones and begged them to initiate him into the Khalsa. Thus he became “the disciple Guru”. Although he was their Guru he made himself their disciple; “Waho Waho Gobind Singh, apay Guru che-la.”

Shedding their caste ties, he made Sikhs into “Singhs” (lions) and the women, he called “Kaur” (lionesses or prin-cesses) By calling the gathering of Sikhs the Khalsa (pure ones), he gave birth to an army of saint-soldiers whose mission was to eliminate oppres-sion and injustice and to create a so-ciety filled with spiritual peace,

the unity of humankind and a feeling of togetherness.

Guru Gobind Singh Ji said: Where there are Panj Piyares, there I am. When the Five meet they are the holiest of the holy. Vaisakhi marks the beginning of the harvest in Pan-jab and it also marks the anniversary of the creation of the Khalsa which embodies the qualities of courage, love and faith. Upon initiation, the Sikhs agreed to keep the Five K’s or kakkars. The first of this is Kesh or uncut hair, which men tend to tie in a knot and keep it neatly under their turbans. The hair has strength and rep-resents unity with the natural order. A Khanga, or a small wooden comb enables the person to keep the hair clean and tidy, representing clarity and respect for the Creator’s Creation. The Kara, an iron bracelet, signifies strength and is made in the form of a circle indicating the Infinite nature of God. It is usually worn on the right wrist to remind us to act consciously at all times. The undergarment or cot-ton breeches is called Kaachhera and it represents modesty and restraint. The Kirpan (The root of the word kirpan is “kirpa” which means grace) is a small sword which is worn to restore grace or defend grace and is also used to purify karah prashad or degh (the sweet pudding served to all that signifies the Guru’s blessing) as well as the food which is to be served in the Langar (communal meal.)

The creation of the Khalsa also signified the end of caste, creed and religious differences and the birth of a New Man – a man of Universal Consciousness.

On that occasion Guru Ji said:

“Chunkar az hama heelate dargu-zasht, Halal ast burdan bshamshir dast.” (Only after all other means have failed is it just to draw the sword.) Guru Gobind Singh Ji cre-ated the Khalsa, and Khalsa was his own life.As he said, The Khalsa is my True Guru (Khalsa mero Sat-guru poora.) With the creation of the Khalsa, there came a set of rules to adhere to in order to give focus and vision. These ‘principles of living’ were created to preserve Sikhi, the the lifestyle of the Khalsa.

Guru Gobind Singh Ji is a great inspiration to others. His humble teachings expressed the Oneness of mankind, love and worship of the Infinite in All people and things, self-awakening, freedom from at-tachment, valour and service to all consciously taking responsibility for the welfare of others.

He lived the life of a saint-soldier, combining love and devotion with courage and strength. The whole life of Guru Gobind Singh exemplified “chardhi kala” (perpetual optimism and high spirits.)

He beautifully proclaimed:Chiron se main baz turaun; sawa

lakhse ek laraun. Tabe Gobind Naam Kahaun (I have turned sparrows to hawks. A single Singh can triumph over a hundred thousand in battle. Then alone can I call myself Gobind Singh. Guru Ji also inspired others and asked others to humbly greet their fellow human beings by saying “Wa-heguru Ji ka Khalsa Waheguru Ji ki Fateh, meaning The Khalsa belongs to God and all victories are His.Raj Karega Khalsa! (The pure of heart will rule the world.)

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37 Indo American News • Friday, April 22, 2011ONLINE EDITION: www.indoamerican-news.com s p o r t s

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Mumbai Win After Nervy Finish

By SiDharTh MongaMUMBAI (Cricinfo): Facing some stifling

bowling on a bouncy track, Pune Warriors put in an ordinary effort with the bat to concede Mumbai Indians two fairly easy points. Despite some repair work from Robin Uthappa, Pune managed only 118, which was 64 fewer than what was successfully chased in the last game at the Wankhede Stadium. As expected, Mumbai ‘s chase was comfortable, though there were some nerves at the end when they needed five to win off the last over.

It was the left-arm spin of Ali Murtaza, who opened the bowling, that frustrated the Pune openers, after which Abu Nechim and Munaf Patel capitalised with two wickets each in their first overs. On a true surface offering ap-preciable bounce, Mumbai’s plan to open with Murtaza worked instantly. He went for just nine runs in his first two overs, and also extracted a couple of risky shots from Jesse Ryder. Nechim came on in the fourth over, and it was obvious Ryder would go after him. Ryder tried that off the second ball, but found mid-off. At 16 for 0 after 3.2 overs on a pitch full of runs, Pune ought to have been frustrated.

Nechim’s slightly round-arm action gives him some skid off the surface. And that’s what consumed Ryder as he looked to pull one. It hurried Ryder up, and the top edge settled with Sachin Tendulkar at midwicket. Two balls later, Mithun Manhas drove away from his body, giving Nechim his second. Tim Paine, replacing the injured Graeme Smith for this game, looked to manufacture a pull. That he was bowled was suggestion enough that he had picked the wrong

length to pull. Yuvraj Singh was leaden-footed, like Manhas, and the slight nip away gave Mu-naf his second to reduce Pune to 17 for 4.

In that same over, had Andrew Symonds not missed with an underarm flick from about 10 feet to dismiss a lazy Uthappa, the damage would have been irreparable. As it turned out, Uthappa repaired some of the damage, and was assisted in parts by some loose stuff from Mumbai. Three free hits were conceded by Kieron Pollard and James Franklin, who were a bit generous when not bowling no-balls, but Murtaza and Lasith Malinga returned to remove Uthappa’s partners regularly.

Then in the 15th over, with the score at 98, Pollard made up for his 13-run over with a diving catch at long-on to remove Uthappa and suck whatever life remained in the Pune in-nings. With little asking-rate pressure to bother them, Sachin Tendulkar and Ambati Rayudu calmly steered Mumbai closer to the win, which was eventually attained with Andrew Symonds and Rohit Sharma in the middle.

Tendulkar and Rayudu added 74 for the sec-ond wicket without having to work hard. The game went as far as it did because Pune seemed satisfied with spread fields and thus did not lose too much on the net run-rate front. It was a slightly bizarre pact of non-aggression, with both teams happy to go through the motions, contriving to take the game to a stage where Mumbai needed two off two. At that point, Murali Kartik, the bowler, failed to collect a throw that would have run Symonds out. With the scores level, Rohit lofted Kartik over extra cover to seal the win.

Abu Nechim made immediate impact with two wickets in his first over © AFP

Kochi Stifle Kolkata in Hard-Fought Win

Kochi Tuskers Kerala won a battle of attrition against Kolkata Knight Riders on a slow Eden Gardens pitch to move to the third position in the points table.Kochi Tuskers’ seamers struck early to peg back Kolkata Knight Riders’ chase © Associated Press



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Koffee With Karan Kaput!By rachana DuBey

MUMBAI (HT): This Sunday will mark the end of Koffee With Karan 3. The season, that lasted for 26 episodes, could well be Bollywood chat show’s last. At least that’s what host, filmmaker and fashion designer Karan Johar implies when he says, “We should leave Koffee With Karan where it is. Every show must have a finite run, and should end on a great note. We’ve had three successful seasons. Instead of doing another, I’d like the audience to let me move on and remember me as the host of these unforgettable editions.”

The Season finale will have Karan hosting the Koffee Awards. Though he’s happy with Season 3’s run, he does admit that he wanted to inter-view Aamir Khan, Salman Khan and

Simi Garewal. “Things fell through at the last minute. Everyone made a fuss about Salman asking me for money,

but that’s not how it was,” he says. “I do believe in charitable causes and he didn’t arm-twist me for it. His date

diary was choc-a-bloc.”Next month, Simi’s chat show,

India’s Most Desirable, is expected to

take the slot that currently is occupied by Karan’s show. “I’ve heard lovely things about it. I believe they’ve shot a few episodes too. She’s a mother figure and inspiration for a lot of us, including me. I really look up to her and wish her luck,” he smiles.

When asked which episode would he call his favourite, Karan beams that it is his best buddy Shah Rukh Khan’s. “That was the first time in three seasons that I got teary eyed on my show. He’s too close to my heart. Shah Rukh is my favourite guest of all time,” he adds. But this isn’t the film-maker’s last innings on the tube, as he promises to return: “I have a great partnership with Star. So, I’ll be back with a brand new show next year. Till we figure what it will be, everyone else can sip some coffee.”

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39 Indo American News • Friday, April 22, 2011ONLINE EDITION: www.indoamerican-news.com Friday, 22 April, 2011

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