Alphabetical Index

FAZALDAD KHAN CHIB (d. 1864), son of Raja Umar Khan Chib, was recipient of a pension of rupees four thousand from Maharaja Ranjit Singh which was originally granted to his elder brother Amir Khan as compensation for the confiscated territory of his father. Fazaldad Khan was taken into service by Prince Kharak Singh to whom the area of Khari Kariali, the territory which had belonged to Fazaldad Khan`s ancestors, was given in jagir. Ten years later some sovars or horsemen were also allowed him. Fazaldad Khan accompanied Sher Singh Atarivala to Multan in 1848, but did not join the rebellion. He died in 1864.

FERINGHEE is an adaptation of the Indo Persian term frangi or firingi used to denote a person of European origin. It is dervied from Frank, "a member of a group of ancient Germanic peoples dwelling in the regions of the Rhine, one division of whom, the Salians, conquered Gaul [modern France so named after them] about AD 500." Turks were the first Asian people to come in contact with Franks whom they called frangi, a name applied to all Europeans. Europeans who came to India following the arrival in 1498 at Calicut of Vasco de Gama, a Portuguese explorer, were also called Feringhees.

History Ferozepore is an ancient city situated close to the present day Indo-Pakistan border. It is believed to...

FITZROY, JOHN, an Englishman in the employ of the East Indian Company. In 1835, became to Lahore and entered the service of Maharaja Ranjit Singh. He did not stay long and took his dismissal the following year.

FIVE EVILS or pancadokh or panj vikar as they are referred to in Sikh Scripture, the Guru Granth Sahib, are, according to Sikhism, the five major weaknesses of the human personality at variance with its spiritual essence. The common evils far exceed in number, but a group of five of them came to be identified because of the obstruction they are believed to cause in man\'s pursuit of the moral and spiritual path. The group of five evils comprises kama, krodha, lobha, moha, and ahankara (kama, karodh, lobh, moha and ahankar, in Punjabi); translated into English these words mean lust, wrath, greed, attachment and egoity, respectively. The word \'evil\' here may be understood to represent the connotation of Punjabi pap (sin), dokh (defect), or kilbikh (defilement).

FIVE KHANDS or Panj Khands, lit. realms (panj == five, khand == region or realm), signifies in the Sikh tradition the five stages of spiritual progress leading man to the Ultimate Truth. The supporting text is a fragment from Guru Nanak`s Japu, stanzas 34 to 37. The Five Realms enumerated therein are dharam khand, the realm of righteous action (pauri 34), gian khand, the realm of knowledge (pauri 35), saram khand, the realm of spiritual endeavour (pauri 36), karam khand, the realm of grace, and sach khand the realm of Truth (pauri 37).

FIVE SYMBOLS, a set of five distinctive features or elements of personal appearance or apparel that set off Sikhs from the followers of any other religious faith. Any study of religious symbols involves a dual task: first, to explain the meaning of symbols not only in terms of their original connotations but also on the basis of contemporary categories of understanding; secondly, to discriminate between genuine symbolism and piny post hoc interpretations which later times may have imposed on things originally having little symbolic relevance. A symbol is generally defined as something that stands for, represents or denotes something else, especially a material object representing or taken to represent something immaterial or abstract, as being an idea, quality or condition. Words, phrases and sentences, for instance, represent various beings, ideas, qualities or conditions.

FIVE YEARS IN INDIA, by Henry Edward Fane, aide-de-camp to his uncle, General Sir Henry Fane, commander-in-chief of the army of the East India Company during late 1830`s, is "a narrative of [the author`s] travels in the Presidency of Bengal, a visit to the court of Runjeet Singh, a residence in the Himalayan mountains, an account of the late expedition to Cabul and Afghanistan, voyage down the Indus, and journey overland to England." Fane had kept an immaculate journal of his travels from the time his regiment got orders to move to Ceylon in June/ July 1835, till he arrived at Falmouth, England, in April 1840.His actual stay in India was of three and a half years, from August 1836, when he arrived at Calcutta, to the end of 1839, when he commenced his journey homeward. The travelogue was published in two volumes, under one cover, by Henry Colburn, London, in 1842.

FORD, MATTHEW WILLIAM (d. 1841), an Englishman who started his career in 1804 as an ensign in a West India regiment. He successively served with the 7th Foot, the 70th Foot, the 1st Royal Scots and the 22nd Light Dragoons. In 1823, he was appointed paymaster to the 16th Foot. While stationed at Karnal in 1837, he embezzled large sums of money and deserted the British troops. He came to Lahore towards the end of the year and joined the Sikh army as a battalion commander on Rs 800 per month, later commuted for jagir of three villages near Rawalpindi.

FOULKES, R. (d. 1841), an Englishman, who joined Maharaja Ranjit Sihgh`s cavalry in February 1836. He remained attached to General Ventura as aide-de-camp, and accompanied him on his expedition to Mandi in 1840. On file conclusion of the campaign, he was left in charge of the Sikh troops stationed at Mandi. However, his troops mutineed in March 1841, and assassinated him.

FRANCIS, a French adventurer, who arrived at Lahore in 1833 and joined Maharaja Ranjit Singli`s army. But he had no military training, and was discharged from the service soon afterwards.

FUKINAUL, THOMAS, a Frenchman, who during 1822-23 was in Maharaja Ranjit Singh`s service, employed in the gunpowder factory.

GADIAL, a village in Ropar district of the Punjab about 18 km east of Garhshankar, is sacred to Guru Gobind Singh, who arrived here in 1700 from Khera Kalmot and stayed awhile under a fig tree. A memorial in the form of a small platform built around the fig tree with a 5 metre high Nishan Sahib marks the spot.Gn.S. GAGA, village 2 km west of Lahira (29°56\'N, 75°48\'E), in Sarigrur district of the Punjab, was visited by Guru Tegh Bahadur during his travels in these parts. According to Sakhi\'i Poun, the Guru arrived here for a night\'s stay. As the Sikhs went out to collect grass for the horses, the landowners chased them away.

GAGGOBUA, village 27 km southwest of Amritsar (31°38\'N, 74°52\'E) along the Amritsar Khemkaran road, is sacred to Guru Hargobind (1595-1644), who came here once following the chase. Gurdwara Manji Sahib Chhevin Patshahi, constructed at the site of the old shrine, marks the spot where Guru Hargobind had halted. The Gurdwara is affiliated to the Shiromani Gurdwara Parbandhak Committee. Gaggobua was also the native place of Baba Bir Singh, a nineteenth century saint, whose memory is perpetuated through two gurdwaras, both managed by his descendants.

GAHAL (locally pronounced Gailh), village on the right bank of the Bathinda branch of Sirhind Canal, 30 km north of Barnala (30°22`N, 75°32`E) in Sangrur district of the Punjab, is sacred to Guru Har Rai (1630-61), who once made a brief halt here during his travels in the Malva country. Gurdwara Sri Guru Har Rai Sahib Patshahl VII, situated in a spacious compound in the northeastern part of the village, comprises a square sanctum, with a domed room above it and a hall in front. The Gurdwara is endowed with landed property and is administered by the Shiromam Gurdwara Parbandhak Committee through a local committee.

GAHIR GAMBHIRIE MAT KE SVAMI BISHAN DAS YATI JI KA JIVAN CHARITRA, by Bhagvan Das, is a biographical portrayal (jivan charitra) of Svami Bishan Das, founder of the Gahir Gambhirie sect. The author who was a disciple of Bishan Das compiled this account during 1886-1902 at Phillaur, near Ludhiana. The manuscript, still unpublished, is preserved at the Khalsa College at Amritsar under catalogue No. 1334, and contains 648 folios, each measuring 32x24 cms and containing 24 lines.