The founder of Sikhism: About Guru Nanak Dev…

Guru Nanak Dev ji de 539th Paawan Parkash Utsav de pavitar dihade(divas) te sabnu Lakh- lakh Wadhayian hone………

About Guru Nanak Dev ji

Guru Nanak Sahib (the First Nanak, the founder of Sikhism) was born on 15th April, 1469 at Rai-Bhoi-di Talwandi in the present distrect of Shekhupura (Pakistan), now Nanakana Sahib. The Birthday of Guru Nanak Sahib is celebrated on  15th Kartik Puranmashi i.e. full moon day of the month Kartik. On this day the Birthday of Guru Nanak Sahib is celebrated every year. (But some other chronicals state that Guru Nanak Sahib was born on 20th October,1469) Guru Nanak’s father, Mehta Kalyan Das, more popularly known as Mehta Kalu was the agent and Chief Accountant of Rai Bular. Guru Nanak ‘s mother was Mata Tripta, a simple, pious and extremely religious woman. Nanak had an elder sister, Nanki, who always cherished her younger brother.

Nanak was an extra-ordinary and different child in many ways. God provided him with contemplative mind and rational thinking. At the age of seven, he learnt Hindi and Sanskrit. He surprised his teachers with the sublimity of his extra-ordinary knowledge about divine things. At the age of thirteen, he learned Persian and Sanskrit and at the age of 16, he was the most learned young man in the region. He was married to Mata Sulakhni ji, who gave birth to two sons: Sri Chand and Lakhmi Das. In November 1504, Guru Nanak’s elder sister Nanaki ji took him to Sultanpurlodhi where her husband Jai Ram ji got him the Job of storekeeper in the Modikhana of the local Nawab, Daulat Khan Lodhi.

At the age of 38, in August 1507, Guru Nanak Sahib heard God ‘s call to dedicate himself to the service of humanity after bathing in “Vain Nadi” (a small river) Near Sultanpur Lodhi. The very first sentence which he ‘ uttered then was, ” There is no Hindu, no Musalman”. He now undertook long travels to preach his unique and divine doctrine (Sikhism). After visiting different places in Punjab, he decided to proceed on four long tours covering different religious places in India and abroad. These tours are called Char Udasis of Guru Nanak Sahib.

During the four journeys, Guru Nanak Sahib visited different religious places preaching Sikhism. He went to Kurukshetra, Haridwar, Joshi Math, Ratha Sahib, Gorakh Matta (Nanak Matta), Audhya, Prayag, Varanasi, Gaya, Patna, Dhubri and Gauhati in Assam, Dacca, Puri, Cuttock, Rameshwaram, Ceylon, Bidar, Baroach, Somnath, Dwarka, Janagarh, Ujjain, Ajmer, Mathura, Pakpattan, Talwandi, Lahore, Sultanpur, Bilaspur, Rawalsar, Jawalaji, Spiti Vally, Tibet, Ladakh, Kargil, Amarnath, Srinagar and Baramula. Guru Nanak Sahib also paid visit to Muslim holy places. In this regard he went to Mecca, Medina, Beghdad via Multan, Peshawar Sakhar, Son Miani, Hinglaj etc. Some accounts say that Guru Sahib reached Mecca by sea-route. Guru Sahib also visited Syra, Turkey and Tehran (the present capital of Iran). From Tehran Guru Sahib set out on the caravan route and covered Kabul, Kandhar and Jalalabad. The real aim of the tour was awakening the people to realise the truth about God and to introduce Sikhism. He established a network of preaching centres of Sikhism which were called “Manjis”. He appointed able and committed followers as its head (preacher of Sikhism). The basic tenents of Sikhism were wilfully conceived by the people from all walks of life. The seeds of Sikhism were sown all over India and abroad in well-planned manner.

In the year 1520, Babar attacked India. His troops slaughtered thousands of innocent civilians of all walks of life. Women and children were made captives and all their property looted at Amiabad. Guru Nanak Sahib challenged this act of barbarity in strong words. He was arrested and released, shortly after making Babar realising his blunder. All the prisoners were also released.

Guru Nanak Sahib settled down at Kartarpur city (now in Pakistan) which was founded by him in 1522 and spent the rest of his life there (1522-1539). There was daily Kirtan and the institution of Langar (free kitchen) was introduced. Knowing that the end was drawing near, Guru Nanak Sahib, after testing his two sons and some followers, installed Bhai Lehna ji (Guru Angad Sahib) as the Second Nanak in 1539, and after a few days passed into Sachkhand on 22nd September, 1539.

Thus ended the wordly journey of this god-gifted Master (Guru) of mankind. He rejected the path of renunciation Tyaga or Yoga, the authority of the Vedas and the Hindu caste system. Guru Nanak Sahib emphasised the leading of householder’s life (Grista), unattached to gross materialism. The services of mankind Sewa, Kirtan, Satsang and faith in ‘One’ Omnipotent God are the basic concepts of Sikhism established by Guru Nanak Sahib. Thus he laid the foundations of Sikhism. He preached new idea of God as Supreme, Universal, All-powerful and truthful. God is Formless (Nirankar), the Sole, the Creator, the self-existent, the Incomprehensible and the Ever-lasting and the creator of all things (Karta Purakh). God is infinite, All knowing, True, All-giver, Nirvair, and Omnipotent. He is Satnam, the Eternal and Absolute Truth.

As a social reformer Guru Nanak Sahib upheld the cause of women, downtrodden and the poors. He attacked the citadel of caste system of Hindus and theocracy of Muslim rulers. He was a born poet. He wrote 947 hyms comprising Japji Sahib, Asa-Di-Var, Bara-Mah, Sidh-Gosht, Onkar (Dakhani) and these were included in Guru Granth Sahib by Guru Arjan Sahib. He was also a perfect musician. He with the company of Bhai Mardana compsed such tunes in various Indian classical Ragas that charmed and tawed wild creatures like Babar, subdued saging kings, raved bigots and tyrants, made thugs and robbers saints. He was a reformer as well as a revolutionary. God had endowed him with a contemplative mind and pious disposition. Guru Arjan Sahib called him “the image of God, nay, God Himself”.

The three basic guidlines

Guru Nanak founded & formalised the three pillars of Sikhism:

1. Naam: Guru ji led the Sikhs directly to practise Simran and Naam Japna – meditation on God through reciting, chanting, singing and constant remembrance followed by deep study & comprehension of God’s Name and virtues. In real life to practice and tread on the path of Dharam (righteousness) – The inner thought of the Sikh thus stays constantly immersed in praises and appreciation of the Creator and the ONE ETERNAL GOD Waheguru.

2. Kirat Karni: He expected the Sikhs to live as honourable householders and practise Kirat Karni – To honestly earn by ones physical and mental effort while accepting both pains & pleasures as GOD’s gifts and blessings. One is to stay truthful at all times and, fear none but the Eternal Super Soul. Live a life founded on decency immersed in Dharam – life controlled by spiritual, moral & social values.

3. Vand Chakna: The Sikhs were asked to share their wealth within the community by practising Vand Chakna – “Share and Consume together”. The community or Sadh Sangat is an important part of Sikhism. One must be part of a community that is living the flawless objective values set out by the Sikh Gurus and every Sikh has to contribute in whatever way possible to the common community pool. This spirit of Sharing and Giving is an important message from Guru Nanak.

The four journeys

After the last of his great journeys, Guru Nanak tried a new experiment – he asked a wealthy follower to donate a large tract of land . Here he built a town calling it Kartapur (in Punjab) on the banks of the Ravi where he taught for another fifteen years. Followers from all over came to settle in Kartapur to listen, and sing, and be with him. During this time, although his followers still remained Hindu, Muslim, or of the religion to which they were born, they became known as the Guru’s disciples, or sikhs.

To this day in Gurdwaras from the Punjab around the world to California’s Yuba City people of all religions and creeds can enjoy a wonderful evening of beautiful song, music and of course a hot friendly meal.

A well known legend, when Nanak met Akbar[Mogul-e-Azam], the Emperor offered him a shared pipe of [Bhang], Nanak replied that he had a bhang whose wonderful effects never wore off. Inquiring of Nanak where he could find such wonderful bhang – Nanak declined the emperor’s offer, saying GOD the [SAT GURU] was his bhang.

(Source: 11/13/2008 – Sikhs in Kuweit Blog)

IMCOnAir-IMCRadio.Net wishes you a Happy Holi ‘12

About: Holi Feast | Easter Feast (Colored Easter Eggs | Easter Bunnies)

Tribute to Mohandas K. Gandhi (2nd Oct 1869 in Porbandar, Gujarat; † 30th Jan 1948 in New-Delhi, Delhi)

M.K. Gandhi (wikipedia.org)

Martyrdom, 30 January 1948: The epic life of Mohandas Karamchand Gandhi was ended. This 17 min 30 sec film tells the story of the tragic but glorious day of Gandhi’s martyrdom in the cause of unity and love – a day that turned the nations of the world into one mourning family.

He had said, “If I am to die by the bullet of a mad man, I must do so smiling.” He bowed to his assassin and died with the name of God on his lips. He was the Victorious One in death as in life.

Courtesy: GandhiServe Foundation – Mahatma Gandhi Research and Media Service

… and pls read the commentary.

For personal, institutional and commercial use contact by email

The Gandhi National Memorial Fund
Script: Vithalbhai Jhaveri
Commentary: Vithalbhai Jhaveri
Direction: Vithalbhai Jhaveri
Voice: Romesh Thapar

Film id: ma_07_14_viewing
Digital Mastering: Peter Ruehe (chairperson of Gandhi Information Center, Berlin from 1983 to 1992)

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28th January 2012: SARASWATI PUJA 2012 (India)

Saraswati (Sculpture)

In Hinduism Saraswati (Sanskrit: सरस्वती, Sarasvatī ^?), is the goddess of knowledge, music, arts and science. She is the consort of Brahma, also revered as His Shakti.

The name Saraswati came from “saras” (meaning “flow”) and “wati” (meaning “she who has …”), i.e. “she who has flow” or can mean sara meaning “essence” and swa meaning “self”. So, Saraswati is symbol of knowledge; its flow (or growth) is like a river and knowledge is supremely alluring, like a beautiful woman. She is depicted as beautiful fair Goddess with Four arms, wearing spotless white saree and seated on white lotus. She is also known as “Sharada”, “Vani” and “Vagdevi” (both meaning “speech”).

Saraswati, known as Sraosha in Zoroastrianism is the guardian of earth. Sraosha (“obedience”) is also the wife and messenger of Ahura Mazda, and her role as the “Teacher of Daena”, Daena being the hypostasis of both “Conscience” and “Religion”. She also guides the souls of the deceased to find their way to the afterlife. Her symbolic animal is the peacock, whose crowing calls the pious to their religious duties. She is also called Druga for fighting off Drug (Drug, the name for female demon in ancient Veda, from the Sanskrit root druh “to be hostile”). The name Druga is made of Sanskrit dru or dur “with difficulty” and gā or jā (“come”, “go”). Saraswati is known as a guardian deity in Buddhism who upholds the teachings of Gautama Buddha by offering protection and assistance to practitioners. She is known in Burmese as Thurathadi (သူရဿတီ,pronounced [θùja̰ðədì] or [θùɹa̰ðədì]) or Tipitaka Medaw, Chinese asBiàncáitiān, in Thai as Surasawadee (สุรัสวดี) and in Japanese as Benzaiten. In the East Indian states ofBihar, West Bengal, Orissa: Saraswati is considered to be a daughter of Durga along with her sister Lakshmi and her brothersGanesha and Karthikeya. (Source: Wikipedia.org)

Saraswati Puja 2012…

… in Mumbai

63rd Republic Day 2012 (Review)…. Presentations of India’s Culture…

Assam showcased its enthralling Bhortal dance, while the Punjab tableau adorned the larger than life figure of Sher-e-Punjab Maharaja Ranjit Singh atop the Lahore fort. (Rec.: Goa, Nagaland and Sikkim are other states who showcased their cultural heritage.)

The tableau of Assam passes through the Rajpath (PIB Photos)

Following the tableaus, 21 young brave hearts who won the national bravery awards drove through the Rajpath in gypsies to a huge applause following which 1,200 students enthralled the spectators with a spectacular performance of various dance forms.

Students between the age group of 12 years to 20 years from West Bengal, Orissa, Delhi and other states performed five cultural programmes during the parade.

A folk ritual from Tamil Nadu to please the goddess of health and rain, fisherman dance from Maharashtra and a ritual related to Odisha were among the highlights of youngsters’ performances.

Based on the ideals of meaningful education of Mahatma Gandhi, students of Kendriya Vidyalaya in Delhi’s R K Puram presented an item on mass literacy. Through their song and formation they invoked a world where every person is educated in letter and spirit, where everyone would touch the height of prosperity and enlightenment.

School children performing at Rajpath (PIB Photos)

Students of Government Sarvodaya Vidyala in Hastsal brought the colourful ‘Kodiyancha Karavan’, a folk dance of Maharashtra fishermen while another group presented ‘Karagam’, a folk dance of Tamil Nadu which originated as a ritual dedicated to Mariamman, the goddess of health and rain.

Another performance was that of ‘Thakurani’ — a combination of ‘Animal Dance’, ‘Ranapa Dance’ and ‘Jodi’ — which is connected with the religious procession of Thakurani Jatra in Ganjam district of Odisha.

‘Gudum Baja’, a traditional tribal dance in Mandla and Shahdol Districts of Madhya Pradesh, was also showcased during the parade.

Students of Government Sarvodaya Vidyala in Hastsal (PIB Photos)

(Source: 01/26/2012 – Rediff News | In PHOTOS: India celebrates 63rd Republic Day)

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Swami Vivekananda (01/12/1863-07/04/1902): Vedanta, Music & Art…

Vedānta (English pronunciation: /vɪˈdɑːntə/, Hindustani pronunciation: [ʋeːd̪aːn̪t̪], Devanagari: वेदान्त, Vedānta) was originally a word used in Hindu philosophy as a synonym for that part of the Veda texts known also as the Upanishads. The name is a morphophonological form of Veda-anta = “Veda-end” = “the appendix to the Vedic hymns.” It is also speculated that “Vedānta” means “the purpose or goal [end] of the Vedas.”^[1] By the 8th century CE, the word also came to be used to describe a group of philosophical traditions concerned with the self-realisation by which one understands the ultimate nature of reality (Brahman). Vedanta can also be used as a noun to describe one who has mastered all four of the original Vedas. Vedānta is also called Uttarā Mīmāṃsā, or the ‘latter enquiry’ or ‘higher enquiry’, and is often paired with Purva Mīmāṃsā, the ‘former enquiry’. Pūrva Mimamsa, usually simply called Mimamsa, deals with explanations of the fire-sacrifices of the Vedic mantras (in the Samhita portion of the Vedas) and Brahmanas, while Vedanta explicates the esoteric teachings of the Āraṇyakas (the “forest scriptures”), and the Upanishads, composed from ca. the 9th century BCE, until modern times.

Vedanta is not restricted or confined to one book and there is no sole source for Vedāntic philosophy.^[2]

(Source: 01/2012 – Wikipedia.org)

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Swami Vivekananda স্বামী বিবেকানন্দ स्वामी विवेकानन्द

Swami Vivekananda (Bengali: স্বামী বিবেকানন্দ,  Shami Bibekānondo (help·info); Hindi: स्वामी विवेकानन्द) (12 January 1863 – 4 July 1902), born Narendranath Dutta (Bengali: নরেন্দ্রনাথ দত্ত, Hindi: नरेन्द्रनाथ दत्त ),^[2] was the chief disciple of the 19th century saint Ramakrishna Paramahansa and the founder of the Ramakrishna Math and the Ramakrishna Mission.^[3] He is considered a key figure in the introduction of Indian philosophies of Vedanta and Yoga to the “Western” World, mainly in America and Europe^[3] and is also credited with raising interfaith awareness, bringing Hinduism to the status of a major world religion during the end of the 19th century C.E.^[4] Vivekananda is considered to be a major force in the revival of Hinduism in modern India.^[5] He is perhaps best known for his inspiring speech which began: “Sisters and Brothers of America,”^[6][7] through which he introduced Hinduism at the Parliament of the World’s Religions at Chicago in 1893.^[2]

Swami Vivekananda was born in an aristocratic Bengali kayastha family of Calcutta on January 12, 1863. Vivekananda’s parents influenced his thinking—his father by his rationality and his mother by her religious temperament. From his childhood, he showed an inclination towards spirituality and God realization. His guru, Ramakrishna, taught him Advaita Vedanta (non-dualism); that all religions are true and that service to man was the most effective worship of God. After the death of his Guru, Vivekananda became a wandering monk, touring the Indian subcontinent and acquiring first-hand knowledge of conditions in India. He later traveled to Chicago and represented India as a delegate in the 1893 Parliament of World Religions. He conducted hundreds of public and private lectures and classes, disseminating Vedanta and Yoga in America, England and Europe. He also established the Vedanta societies in America and England.

(Source: 01/2012 – Wikipedia.org)

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3 important books of Vedanta… Prasthana-traya (triple canon of Vedanta)

The Upanishads (Sanskrit: उपनिषद्, IAST: Upaniṣad, IPA: [upəniʂəd]) are philosophical texts considered to be an early source of Hindu religion. More than 200 are known, of which the first dozen or so, the oldest and most important, are variously referred to as the principal, main (mukhya) or old Upanishads. The oldest of these, the Brihadaranyaka, Jaiminiya Upanisadbrahmana and the Chandogya Upanishads, were composed during the pre-Buddhist era of India,^{[1][2][note 1]} while the Taittiriya, Aitareya and Kausitaki, which show Buddhist influence, must have been composed after the 5th century BCE.^[2] The remainder of the mukhya Upanishads are dated to the last few centuries BCE.^[2] New Upanishads were still composed in the medieval and early modern period: discoveries of newer Upanishads were being reported as late as 1926.^[5] One, the Muktikā Upanishad, predates 1656^[6] and contains a list of 108 canonical Upanishads,^[7] including itself as the last. However, several texts under the title of “Upanishads” originated right up to the first half of the 20th century, some of which did not deal with subjects of Vedic philosophy.^[8] The newer Upanishads are known to be imitations of the mukhya Upanishads.

The Upanishads have been attributed to several authors: Yajnavalkya and Uddalaka Aruni feature prominently in the early Upanishads.^[9] Other important writers include Shvetaketu, Shandilya, Aitareya, Pippalada and Sanatkumara. Important women discussants include Yajnavalkya’s wife Maitreyi, and Gargi. Dara Shikoh, son of the Mughal emperor Shah Jahan, translated 50 Upanishads into Persian in 1657. The first written English translation came in 1805 from Colebrooke,^[10] who was aware of 170 Upanishads. Sadhale’s catalog from 1985, the Upaniṣad-vākya-mahā-kośa lists 223 Upanishads.^[11] The Upanishads are mostly the concluding part of the Brahmanas and in the Aranyakas.^[12]

All Upanishads have been passed down in oral tradition. The mukhya Upanishads are regarded in Hinduism as revealed texts (shruti). With the Bhagavad Gita and the Brahmasutra (known collectively as the Prasthanatrayi),^[13] the mukhya Upanishads provide a foundation for several later schools of Indian philosophy (vedanta), among them, two influential monistic schools of Hinduism.^{[note 2][note 3][note 4]} The Upanishads were collectively considered amongst the 100 Most Influential Books Ever Written by the British poet Martin Seymour-Smith, and have received praise from writers and scholars like Emerson, Thoreau, Kant, Schopenhauer and several others. Some criticism of the Upanishads revolves around the denial of pluralistic ideas due to the core philosophy of unity of the Upanishads.

(Source: 01/2012 – Wikipedia.org)

Krishna and Arjun on the chariot, Mahabharata, 18th-19th century, India

The Bhagavad Gītā (Sanskrit: भगवद्गीता,  ˈbʱəɡəʋəd̪ ɡiːˈt̪aː (help·info), Song of God), also more simply known as Gita, is a 700-verse Hindu scripture that is part of the ancient Sanskrit epic the Mahabharata but is frequently treated as a freestanding text, and in particular, as an Upanishad in its own right, one of the several books that constitute general Vedic tradition. It is revealed scripture in the views of Hindus, which represents the words and message of God, the book is considered among the most important texts in the history of literature and philosophy. ^[1] The teacher of the Bhagavad Gita is Lord Krishna, who is revered by Hindus as a manifestation of God (Parabrahman) Himself,^[1] and is referred to within as Bhagavan, the Divine One.^[2]

The context of the Gita is a conversation between Lord Krishna and the Pandava prince Arjuna taking place in the middle of the battlefield before the start of the Kurukshetra War with armies on both sides ready to battle. Responding to Arjuna’s confusion and moral dilemma about fighting his own cousins who command a tyranny imposed on a disputed empire, Lord Krishna explains to Arjuna his duties as a warrior and prince, and elaborates on different Yogic^[3] and Vedantic philosophies, and explains different ways in which the soul can reach the supreme being with examples and analogies. This has led to the Gita often being described as a concise guide to Hindu theology and also as a practical, self-contained guide to life. During the discourse, Lord Krishna reveals his identity as the Supreme Being himself (Svayam Bhagavan), blessing Arjuna with an awe-inspiring vision of his divine universal form.

The direct audience to Lord Krishna’s discourse of the Bhagavad Gita included Arjuna (addressee), Sanjaya (using Divya Drishti (or divine vision) gifted by the sage Veda Vyasa to watch the war and narrate the events to Dhritarashtra), spirit of Lord Hanuman (perched atop Arjuna’s chariot) in his flag and Barbarika, son of Ghatotkacha, who also witnessed the complete 18 days of action at Kurukshetra.

The Bhagavad Gita is also called Gītopaniṣad, implying its having the status of an Upanishad.^[4] Since the Gita is drawn from the Mahabharata, it is classified as a Smṛiti text. However, those branches of Hinduism that give it the status of an Upanishad also consider it a śruti or “revealed” text.^[5][6] As it is taken to represent a summary of the Upanishadic teachings, it is also called “the Upanishad of the Upanishads”.^[7] Another title is mokṣaśāstra, or “Shastra of Moksha“.^[8]

It has been highly praised not only by prominent Indians such as Mohandas Karamchand Gandhi but also by Aldous Huxley, Albert Einstein, J. Robert Oppenheimer,^[9] Ralph Waldo Emerson, Carl Jung, and Herman Hesse.^[7][10]

(Source: 01/2012 – Wikipedia.org)

The Brahma sūtras (Sanskrit: ब्रह्म सूत्र) , also known as Vedānta Sūtras (वेदान्त सूत्र), are one of the three canonical texts of the Vedānta school of Hindu philosophy. A thorough study of Vedānta requires a close examination of these three texts, known in Sanskrit as the Prasthanatrayi, or the three starting points. The Brahma sutras constitute the Nyāya prasthāna (न्याय प्रस्थान), or “Logic-based starting point”,^{[citation needed]} of the above triplet (Sanskrit न्याय, Nyāya: logic, order). Thus they are also referred to as the Yukti prasthāna, since Yukti (युक्ति) also means reasoning or logic. While the Upanishads (Śruti prasthāna, the starting point of revelation) and the Bhagavad-Gītā (Smriti prasthāna, the starting point of remembered tradition) are the basic source texts of Vedānta, it is in the Brahma sūtras that the teachings of Vedānta are set forth in a systematic and logical order.

The task of reconciling the different Vedic texts, indicating their mutual relations, is assigned to a scripture called the Mimāṃsā (मीमांसा) which means investigation or inquiry. In the orthodox Hindu tradition, Mimāṃsā is divided into two systems, the Purva-Mimāṃsā by Jaimini which is concerned with the correct interpretation of the Vedic ritual and Uttara-Mimāṃsā by Badarayana which is called Brahma-Mimāṃsā or Sariraka-Mimāṃsā which deals chiefly with the nature of Brahman, the status of the world and the individual self. Since it attempts to determine the exact nature of these entities it is also called nirnāyaka-shāstra.

The Brahma sūtra is the exposition of the philosophy of the Upanishads. It is an attempt to systematise the various strands of the Upanishads which form the background of the orthodox systems of thought. It is also called Uttara-Mimāṃsā or the investigation of the later part of the Vedas, as distinguished from the Mimāṃsā of the earlier part of the Vedas and the Brahmanas which deal with ritual or karma-kānda. It is intended to be a summary of the teaching of the Upanishads. ^[1]

(Source: 01/2012 – Wikipedia.org)

What is Vedanta… Self sufficiency ???

Swami Vivivekananda…. Power & Responsability

Sami Vivivekananda & Bhagawat Gita

Swami Vivekananda’s Speech in Chicago

Obama speech…..

+++

 

post-programme (5) of INDIA WEEK HAMBURG 2011 (16th-23rd Oct): 9th South Asia Day – Asia-Africa Institute (University of Hamburg)

9th South Asia Day – Asian Africa Institute (University of Hamburg)

View this document on Scribd

• download the fully programme as PDF from here
• Share your passion for India on our event page 2011 @ Facebook …
• Keep updated about the India Week 2011, 2013… on our Facebook page

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post-programme (2-4): Diwali Fest (details), Role Model for Society (details), Coaching Workshop (details)
post-programme (1): Procurement Market India, Asia – Guarantor for Security (details)
8th day (23nd Oct.): Puppet Theatre (details)
7th day (22nd Oct.): Slum Ecology, Puppet Theatre, A Wall is a Screen… (details)
6th day (21st Oct.): Aerospace Engineering Day, Hanseatic India Colloquium, Puppet Theatre, Ecology/Religion and Economy… (part 1, part 2)
5th day (20th Oct.): Grassroot Innovations, Intercultural Challenges Concerning Business with India, Relaxation (part 1, part 2)
4th day (19th Oct.): Food Processing, Reneable Energies, India’s Democracy, Personal Ecology, Trilok Gurtu Concert (part 1, part 2, part 3)
3rd day (18th Oct.): Current Developments in the Indian Aviation Industry, Trades how Market in India, Relaxation (Yoga), The Yamuna River, Europe’s Relations with India, Asia as Motor for Growth, Dance Performance (Bharata Natyam..) (part 1, part 2, part 3)
2nd day (17th Oct.): Trends in Business, Dewi Saraswati project, Senate Reception, Bitfilm Festival 12 (part 1, part 2)
1st day (16th Oct.): INDIAN FOOD FESTIVAL…
pre-programme (3)… on 15th Oct with “BharataNatyam Dance from Kolkata“…
pre-programme (2) …. started on 9th Oct with “Audacious Cinema Pioneers – Guru Dutt“…
pre-programme (1) …. started on 9th September with “Free River Zone Yamuna-Elbe”…

post-programme (2) of INDIA WEEK HAMBURG 2011 (16th-23rd Oct): DIWALI FEST (Festival of Light) on 29th October in Hamburg…

more details about the Diwali Festival (Festival of Lights) here…

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• download the fully programme as PDF from here
• Share your passion for India on our event page 2011 @ Facebook …
• Keep updated about the India Week 2011, 2013… on our Facebook page

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post-programme (1)… on 24th Oct with “Procurement Market India, Asia – Guarantor for Security” (details)
8th day (23nd Oct.): Puppet Theatre (details)
7th day (22nd Oct.): Slum Ecology, Puppet Theatre, A Wall is a Screen… (details)
6th day (21st Oct.): Aerospace Engineering Day, Hanseatic India Colloquium, Puppet Theatre, Ecology/Religion and Economy… (part 1, part 2)
5th day (20th Oct.): Grassroot Innovations, Intercultural Challenges Concerning Business with India, Relaxation (part 1, part 2)
4th day (19th Oct.): Food Processing, Reneable Energies, India’s Democracy, Personal Ecology, Trilok Gurtu Concert (part 1, part 2, part 3)
3rd day (18th Oct.): Current Developments in the Indian Aviation Industry, Trades how Market in India, Relaxation (Yoga), The Yamuna River, Europe’s Relations with India, Asia as Motor for Growth, Dance Performance (Bharata Natyam..) (part 1, part 2, part 3)
2nd day (17th Oct.): Trends in Business, Dewi Saraswati project, Senate Reception, Bitfilm Festival 12 (part 1, part 2)
1st day (16th Oct.): INDIAN FOOD FESTIVAL…
pre-programme (3)… on 15th Oct with “BharataNatyam Dance from Kolkata“…
pre-programme (2) …. started on 9th Oct with “Audacious Cinema Pioneers – Guru Dutt“…
pre-programme (1) …. started on 9th September with “Free River Zone Yamuna-Elbe”…

India celebrates Diwali…. the Festival of Light (with high peak on 26th October 2011) …

What is Diwali ? – In India, Diwali is one of the most significant festivals. Diwali is the Festival of Lights.
It’s a fiveday celebration that includes good food, fireworks, colored sand, and special candles and lamps.

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Happy Diwali 2011 (26th-30th Oct)

Wish you very Happy Diwali 2011 – Indian Festival of Lights

May the lights of Diwali bring you health,
joy and prosperity to you, your family and beloved ones.