KHALSA-RAAJ

KARMI-NAMA & RAJ-NAMA (GURU NANAK TALKING TO QAZI RUKAN DIN AT MECCA)

2022-09-05T13:30:00.000-07:00

The Karni Namah and the Raj Namah are two significant chapters of the Sau Sakhi, the Sikh book of prophecy. The Raj Namah appears in, The History Of The Sikhs, by J D Cunningham on p. 340. Cunningham came across this document during the mid 19th century. He states that these compositions are of course fabulous as regards Guru Nanak.

The Karni Namah was told to Qazi Rukan Din, Pir Bahaoud Din, Ghous, Kuthab, Saalaar, Hajji, Sheikh and Mushaikh Aulviya, who sat with Guru Nanak at religious discussions. The Raj Namah was told to Kaarun, on Guru Nanak’s return from medina."

Karni Nama

While Guru Nanak was in Mecca and Medina, Qazi Rukan Din asked, ? True King, tell us your prophecy again. Tell us how you will unfold the future?.
Your name is Nanak Nirankari and you are from the Nation of the Lord. What are the instructions for the future?

Nanak replied Rukan Din, listen to the true answer
Whosoever reads or listens to this shall be content. All doubts shall be removed.

In the tenth dress shall reside The Lord.

I shall fight many battles against Emperor Aurangzeb.

I shall then send a letter of victory (Zafarnamah) to Aurangzeb with my Singh (Bhai Daya Singh).

Upon seeing him, Power shall lessen and he shall forget his devious ways.

Emperor Aurangzeb will be overwhelmed by the sight of Daya Singh and will start to tremble.

The Khalsa been resurrected! Good has not been done by Gobind Singh?

I shall leave having given a kingdom; My name being Gobind

There will be a time when the Khalsa shall forget the teachings I have given them. Sikhi will only be left in name. Many Wars shall occur.

I will have to return again to resurrect the Khalsa. They shall reside in the Punjab.

I shall make people from all four corners into one.

They will be in Majjha; They will raid Lahore.

They will bring Potohaar to justice; They will take Peshawar.

They will set up a cantonment at Attock and then open the Khyber Pass.

They will establish a kingdom in Kabul and then take Ghazni.

After bringing Hazaara to justice they will march on to Kandahar.

After taking Balack and Buckaara, they will conquer Sindh and Baloch.

After gaining victory over these lands they shall govern all the people.

Mecca, Medina and Rome shall tremble.

They shall gain victory in battle over south and west India.

The Guru's Army shall sit at the throne of Delhi.

Umbrellas of kingship shall sway over their heads. All shall be content.

From East to West all shall be conquered. None shall challenge the Khalsa. All humanity shall become one.

In the kingdom of the True King, Satjug shall be established.

The Khalsa Panth shall rule. The arrows of death shall not touch them.

The Army of the Timeless shall grow and spread like locusts.

All shall wear vestments of blue; no one else shall be seen.

Listen Qazi Rukan Din, The Singhs shall rule.

The Unholy Sheikhs shall be destroyed. Pirs and Mureeds shall be no more.

All shall recite the one name of the Lord. Then he shall come himself.

The untrue shall not be able to see his glory.

All humanity shall unite and he will distribute provinces.

The Earth shall give food and the mountains shall give diamonds.

Fruits of many kinds there shall be, upon the sight of the timeless.

All shall recite VAHEGURU and achieve salvation.

Many Dharamsalas (places of discussion) shall exist. The Koran and the Mosques shall vanish.

The Lord shall manifest himself in body (as man).

He will make all utter VAHEGURU. All Singhs shall flock under his banner.

All shall know him as the True One. He will sit at the throne of Delhi.

He will establish a kingdom of peace and no enemies will remain.

Wherever the Khalsa turns his eye, the 14 realms shall tremble.

For 14,000 years, this kingdom shall remain.

Wealth will be collected and food shall be distributed.

The naked and the starving shall all receive; no one will go without.

Sayeth Nanak, Rukan Din, This is how it shall be.

Whosoever reads the Karni Namah, his love with The Lord shall grow.

The Word of the Timeless shall prevail. Those uttering falsehood shall not remain.

After the effect of The Akaal, forests, mountains and the world shall see salvation.

The Khalsa shall Rule. There will be no-one left to oppose them.

All who are lost shall gain the safety of the Khalsa

Raj Nama

Spoken by the First Master

First, Nanak went to Mecca;

Medina he afterwards visited.

The lord of Mecca and Medina,

Kaarun, he made his disciple.

When Nanak was about to depart,

Kaarun, the fortunate, thus spoke:

Now thou art about to go,

But when wilt thou return?

Then the Guru thus answered:

When I put on my tenth dress

I shall be called Gobind Singh;

Then shall all Singhs wear their hair;

They shall accept the 'Pahal' of the two-edged Sword

Then shall the Khalsa be established;

Then shall men exclaim 'Vaheguru'

The four races shall become one and the same;

The five weapons shall be worn by all.

In Kalyug they shall array themselves in vestments of blue;

The name of the Khalsa shall be everywhere.

In the time of Aurangzeb

The wondrous Khalsa shall arise.

Then shall battles be waged,

Endless war shall ensue,

And fighting shall follow year after year.

They shall place the name of Gobind Singh in their hearts.

When many heads shall be rendered up,

The Empire of the Khalsa shall prevail.

First, they shall conquer Punjab;

Then other countries shall be theirs;

Hindustan and the North shall be possessed by them;

Then the west shall bow to them.

When they enter Khorasan,

Kabul and Kandahar shall lie low.

When Iran has been laid prostrate,

Arabia shall be conquered and they shall march on to Mecca.

Mecca shall be beheld,

And Medina shall be seized.

Mighty shall be the rejoicing,

And all shall exclaim 'Vaheguru'.

Unbelievers shall everywhere be destroyed;

The holy Khalsa shall be exalted.

Beasts and Birds shall tremble in the presence of the Lord.

Men and Women shall everywhere call on God.

The Earth, the Oceans and the Heavens shall call on God.

By calling on the Guru shall men be blessed.

Every faith shall become of the Khalsa;

No other religion will remain.

'Vaheguru' shall everywhere be repeated,

And pain and trouble shall depart.

In the Kalyug shall the Kingdom be established,

Which Nanak received from the Lord.

Worthless, I fall before God;

Nanak, the slave, cannot comprehend the ways of the Lord.

Thus replied Nanak to Kaarun's question.

Footnote:

"Note the couplets " I shall return to reserect the Khalsa", "All shall wear vestments of blue", "All Sikhs shall flock under his banner." These statements do not hang well with these sects. Their 'Guru' has not reserected the Khalsa so it follows that any second coming of Guru Gobind Singh Ji is yet to come. All shall wear blue, this is one of the colours of the Khalsa, most sects wear white. All Sikhs shall frock under his banner, most Sikhs reject these sects so it cannot be talking about them."

Source:

https://www.sikhphilosophy.net/threads/karni-nama-and-raj-nama-the-sikh-book-of-prophecy.30035/

1978 September – The Sikh Massacre of Kanpur 1978

2020-02-20T13:13:00.001-08:00

After the Vaisakhi Massacre of 13thApril 1978, a peaceful agitation was started against the Narakhdharis. Wherever they held their meetings, Sikhs would go and strongly protest. Thus, Gurbachana was unable to address the meetings held at Varanasi, Azamgarh and Allahabad in Uttar Pardesh. On 25th September 1978, Gurbachana reached Kanpur at (also in Uttar Pardesh) 9.30pm flanked by police officers ordered to provide protection.

The news soon leaked out and the Sikhs started a protest march from Gurdwara Gobindpuri Sahib, which is 3 kilometres away from the Narakhdhari Bhawan in Kanpur. Women and children were also amongst the protesters. The Narakhdhari chief had again made full preparations to massacre the Sikhs.

When the Sikh protesters reached the Nirankari Bhawan, they were attacked by the cult followers with brick, bats and shotguns. An armed volunteer of the Narakhdhari cult attacked Bhai Kishan Singh with a spear, piercing his stomach. A fight ensued, and it was then that the police officers started to shoot at the Sikh protesters. As a result, thirteen Sikhs were martyred while a further seventy-four were injured.

This incident further increased Sikh resentment against the Narakhdhari cult and the Indian Government. On 28th September, the bodies of those killed at Kanpur were carried in huge procession. The day before, the Sikhs of Amritsar, Delhi, Bombay, Lucknow, Kanpur and many other places observed a one-day protest strike.As tempers ran high, the Punjab government decided to ban the Narakhdhari leader from entering Punjab for six months. Gurbachana challenged this in the Indian Supreme Court and the ban was lifted.

The names of some of these Shaheeds are: Bibi Darshan Kaur, Bhai Jagjit Singh, Bhai Harcharan Singh, Bhai Karam Singh, Bhai Kishan Singh, Bhai Kashmira Singh, Bhai Manmohan Singh, Bhai Gurbir Singh, Bhai Balwant Singh and Bhai Gurjit Singh.

1978 April – The Sikh Massacre of Amritsar

2020-02-20T13:09:00.000-08:00

1978 April – The Sikh Massacre of Amritsar

The Sikh Massacre of Amritsar in which 13 Sikhs attained martyrdom on the day of Vaisakhi in 1978 is one the biggest and most unforgettable events of Sikh history. These 13 great souls were blessed with martyrdom defending the honour of Sri Guru Granth Sahib Ji Maharaj and are forever remembered for their bravery and courage. In this first section of the book, we will try to explain what occurred on this eventful day.

On 13th April 1978, the Akhand Kirtani Jatha gathered together from all over India at Amritsar to hold their yearly Vaisakhi Smagam. Kirtan had started from Amrit Vela, and all Sikh attendees were blessed with praises of Waheguru. At about 10am, an important message was received. The message said that the followers of Narakhdhari cult leader, Gurbachana were holding a procession in Amritsar and were shouting insulting slogans directed at Sri Guru Granth Sahib Ji Maharaj and the Sikh religion.

The Sangat knew very well that the Narakhdharicult had been doing such things for several years. The Narakhdhari had even gone so far as to give degrading names to prominent Gursikhs including Mata Tripta Ji, Bhai Gurdas Ji, Bibi Nanaki Ji, Baba Buddha Ji, Bhai Lalo Ji and Bhagat Kabir Ji. They scornfully referred to Sri Guru Granth Sahib Ji Maharaj as “a bundle of papers”. The Narakhdhari leader is on record as saying that Sri Guru Gobind Singh Ji Maharaj had made only Panj Pyare (Five Beloved) and that he would make Sat Sitaare (Seven Stars). He had even dared to place his foot upon Sri Guru Granth Sahib Ji Maharaj.

Since 1943 the Narakhdhari cult have annoyed the Sikhs by distorting Gurbani to promote their warped ideals. It was during the 1970’s that the then Narakhdhari leader who refers to himself as ‘Satguru Gurbachan Singh’, went even further. He published articles stating that, Sri Guru Gobind Singh Ji Maharaj was either fighting battles or hunting and that he knew nothing about meditation, that no sensible person can call the writings in the bulky miscellany (referring to Sri Guru Granth Sahib Ji Maharaj) are a divine revelation.

Bhai Fauja Singh heard the news from the loudspeaker when he was kneading the dough for the Langar. He washed his hands and rushed to the congregation. He delivered a short speech, explaining the dire situation and drew a line, asking for those who are willing to accept martyrdom to cross it. Bhai Joginder Singh Talwara asked children and women not to go. However, many women still insisted on going. After performing Ardas, the Gursikhs bowed before Sri Guru Granth Sahib Ji Maharaj and went off to Ramdas Niwas.

Upon reaching Ramdas Niwas they found that the procession had finished. The Gursikhs then decided that they should go to the place where the Narakhdhari cult had gathered, to hold a peaceful but resolute protest against the blasphemous insults directed at Sikh Gurus. It is known that Sikhs of the Akhand Kirtani Jatha and the Damdami Taksal reached the Rigo Bridge near Gobindgarh. Here, the police stopped them. The Gursikhs remonstrated to the police about the insults being shouted at the gathering. These insults could be heard clearly from where they were standing. They told the police that they wanted to protest against the organisers of the gathering and the hurtful insults. A police officer told the Gursikhs that he would go and stop the Narakhdhari cult and for them to remain there. The police officer went to where the Narakhdharis had gathered and the Sikhs waited patiently for thirty minutes for him to return.

On his return there were more policemen accompanying him. DSP Joshi told the assembled Sikh group to go back and that the procession had ended a long time ago. But provoking speeches could still be heard on the loudspeakers. Then about five to six thousand uniformed Narakhdhari rushed towards the group of roughly 200 Sikhs. Within seconds, the massive force of Narakhdharis mercilessly attacked them with pistols, rifles, spears, swords, bow and arrows, sticks, stones, acid bottles and homemade bombs. The Sikhs that were hit with bullets fell to the ground and were brutally butchered with swords, spears and axes. As the ground became covered with the bodies of the dead and wounded, the police fired tear gas and bullets, but even that was directed towards the Sikhs, causing further injuries and death. In this way, the Narakhdhari cult received greater assistance and were emboldened.

Bhai Fauja Singh was fired upon by the Superintendent of Police, who emptied the bullets from his pistol into Bhai Fauja Singh’s chest. These were not the only bullets he was to receive that day, but he kept on standing, uttering only “Waheguru”. Two Sikhs attempted to carry the still breathing and chanting Bhai Fauja Singh to a nearby hospital for emergency treatment, but were quickly arrested by the police. Bhai Fauja Singh’s body was taken by the Police and put into the dead wagon. Again, another Sikh came upon Bhai Fauja Singh and found him breathing and still uttering “Waheguru”. He attempted to help, but half an hour later, when Bibi Amarjit Kaur arrived, Bhai Fauja Singh had attained martyrdom.

DSP Joshi was responsible for shooting Bhai Fauja Singh. He did not allow anyone to provide medical attention to Bhai Fauja Singh. Eventually the police took the bodies of the Sikh martyrs to the morgue. The wounded were taken to hospital.

The astonishing thing is that the gathering of the Narakhdhari cult continued for three-and-a-half hours after this bloody massacre had occurred. It has also become known that the DC of Gurdaspur, Naranjan Singh IAS, and other senior officers were present in the gathering during the massacre. It is clear that the authorities of the Amritsar district allowed the Narakhdhari cult to hold their procession in the Sikhs main city of Amritsar during Vaisakhi. The police authorities are guilty of colluding with and allowing the cult followers complete freedom to kill at will, and not dealing with them properly at the right time.

Dalbir Singh produced a telling eyewitness account. He was a former communist who had devoted himself to trade union activities for more than a decade and is one of many who believe that the Narakhdharis had fought the Sikhs with a pre-conceived plan. At the time of the clash he was a correspondent at The Tribune based in Amritsar. Dalbir Singh maintains that the local administration had allowed the main culprits to escape. His report states:

“It was the afternoon of 13th April 1978. I had returned home from a routine walk around Amritsar. I was taking a nap after lunch when the telephone rang. Someone who refused to identify himself told me that several people had been killed during a shooting incident at the Narakhdhari convention. I rushed out to the stadium at the railway colony.

There were many dead bodies that were strewn outside the venue of the convention. I didn’t yet know what had happened. I wandered around and met Govind Singh, the son-in-law of the Narakhdhari leader, on the stage. Govind Singh first led me to a tent in which there were many armed persons. After entering it, he suddenly turned around to lead me to another tent in which some Narakhdhari followers were chatting with the Deputy Superintendent of Police.

I approached him and explained that I had seen some armed men who might have been the killers. The officer completely ignored this information. The next day, the police searched the Narakhdhari centre in Amritsar for the killers and their weapons. They had let the killers scatter, when they could still have been nearby, only to catch scapegoats one day after the actual incident.”
The government produced a panel of doctors for the post mortem of the dead bodies. It has become known that Mr Janjooha DC ordered the post mortems to be done only by one doctor and the government orders were not correctly carried out. The DC was also involved with the Narakhdhari cult. The press also printed the news details of the incident incorrectly. The Sikh protestors of the Akhand Kirtani Jatha and the Damdami Taksal were called fanatics by newspaper editors, such as Lala Jagat Narain of Hind Samachar. Harbhajan Singh Yogi respond stated:

“Today I read the newspaper report in which it was said, ‘a body of fanatic Sikh’. If doing Kirtan and defending the good name of our father Sri Guru Gobind Singh Ji Maharaj makes us fanatics, then we welcome this allegation. Remember, those who do not defend the honour of their father are never worthy of respect on earth. These martyrs of Amritsar have shown us that we shall live in dignity, if it is not possible, we choose to die with honour.”

The killing of the Sikhs by the Narakhdhari cult leader Gurbachana was a heinous crime. We ask from where and from who did the arsenal of weapons come from? By giving the order to kill the leader of the Narakhdhari cult was the main guilty party of the bloody massacre and should have been punished according to the full weight of the law. However, the Indian government administration, its police and judiciary, were exposed as partners to the Narakhdharis and guilty of failing to deliver justice.

The Sikh Massacre of Amritsar set alight the flames of justice in the Sikh Panth by the martyrdom of thirteen Gursikhs and many more wounded. Many of them left behind wives and children. The Sikh Panth will always remember the thirteen Shaheeds, as well as their great sacrifice.

The funeral took place on Saturday 15th April 1978 outside Gurdwara Ramsar Sahib, in front of a congregation of about twenty-five to thirty thousand people. The thirteen martyrs were united on a single funeral pyre, to be cremated together. The fire of the cremation will continue to burn until Sikhs secure the safety of Sikhi and Sikhs.

Shaheed Baba Sangat Singh Ji--- By S Mohinder Singh

2020-02-20T12:45:00.001-08:00

ਸ਼ਹੀਦ ਬਾਬਾ ਸੰਗਤ ਸਿੰਘ
-ਸ. ਮਹਿੰਦਰ ਸਿੰਘ

ਪ੍ਰਸਿੱਧ ਲੇਖਕ ਸੀ.ਐਚ.ਪੇਨ. ਲਿਖਦਾ ਹੈ, “ਜਿਹੜੇ ਦੁਨੀਆਂ ਵਿਚ ਰਹਿ ਕੇ ਬਦੀਆਂ ਨਾਲ ਜੂਝਦੇ ਹਨ, ਉਹ ਵਿਸ਼ਵ ਧਰਮ ਦੇ ਜੁਝਾਰੂ ਹੁੰਦੇ ਹਨ।” ਸਿੱਖ ਧਰਮ ਇਨ੍ਹਾਂ ਸ਼ਬਦਾਂ ਦੀ ਗਵਾਹੀ ਭਰਦਾ ਹੈ ਕਿਉਂਕਿ ਸਿੱਖ ਧਰਮ ਭਗਤੀ ਅਤੇ ਸ਼ਕਤੀ ਦਾ ਸੁਮੇਲ ਹੈ ਅਤੇ ਇਨ੍ਹਾਂ ਦੋਹਾਂ ਚੀਜ਼ਾਂ ਦੇ ਸੁਮੇਲ ਨੇ ਵਿਸ਼ਵ ਚਿੰਤਕਾਂ ਦਾ ਧਿਆਨ ਆਪਣੇ ਵੱਲ ਖਿੱਚਿਆ ਹੈ, ਕਿਉਂਕਿ ਸਮੇਂ-ਸਮੇਂ ਇਸ ਧਰਮ ਨੇ ਬਹਾਦਰਾਂ ਅਤੇ ਸੂਰਬੀਰਾਂ ਯੋਧਿਆਂ ਨੂੰ ਜਨਮ ਦਿੱਤਾ ਜਿਨ੍ਹਾਂ ਨੇ ਗੁਰੂ ਸਾਹਿਬਾਨ ਦੇ ਅਸੂਲਾਂ ’ਤੇ ਚੱਲਦਿਆਂ ਹੋਇਆਂ ਬਦੀਆਂ ਦਾ ਡੱਟ ਕੇ ਮੁਕਾਬਲਾ ਕੀਤਾ। ਅਜਿਹੇ ਹੀ ਇਕ ਬਹਾਦਰ ਸੂਰਬੀਰ ਦਾ ਜਨਮ ਵੀ ਸਿੱਖ ਧਰਮ ਵਿਚ ਹੋਇਆ ਜੋ ਦਸਮ ਪਿਤਾ ਜੀ ਤੋਂ ਅੰਮ੍ਰਿਤਪਾਨ ਕਰ ਕੇ ਭਾਈ ਸੰਗਤਾ ਤੋਂ ਭਾਈ ਸੰਗਤ ਸਿੰਘ ਦੇ ਨਾਮ ਨਾਲ ਪ੍ਰਸਿੱਧ ਹੋਇਆ।

ਸ਼ਹੀਦ ਬਾਬਾ ਸੰਗਤ ਸਿੰਘ ਜੀ ਦਾ ਜਨਮ ਪਟਨਾ ਸਾਹਿਬ ਵਿਖੇ ਦਸਮ ਪਿਤਾ ਸਾਹਿਬ ਸ੍ਰੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਤੋਂ ਚਾਰ ਮਹੀਨੇ ਬਾਅਦ 25 ਅਪ੍ਰੈਲ 1667 ਈ. (1723 ਬਿ: ਸੰਮਤ 16 ਫੱਗਣ) ਨੂੰ ਭਾਈ ਰਣੀਏ ਜੀ ਦੇ ਘਰ ਬੀਬੀ ਅਮਰੋ ਜੀ ਦੀ ਕੁੱਖੋਂ ਹੋਇਆ। ਆਪ ਜੀ ਦੀ ਮਾਤਾ ਬੀਬੀ ਅਮਰੋ ਜੀ ਨੇ ਬੜੇ ਖੁਸ਼ੀ ਭਰੇ ਲਹਿਜ਼ੇ ਵਿਚ ਕਿਹਾ ਕਿ ਪਰਮਾਤਮਾ ਦੀ ਕਿਰਪਾ ਨਾਲ ਸਾਡੇ ਘਰ ਬੰਗੇਸਰ ਨੇ ਜਨਮ ਲਿਆ ਹੈ। ਇਸ ਕਰਕੇ ਜਨਮ ਤੋਂ ਹੀ ਆਪ ਦੇ ਨਾਮ ਨਾਲ ਬੰਗੇਸਰ ਸ਼ਬਦ ਜੁੜ ਗਿਆ। ਇਹ ਬੰਗੇਸਰ ਸ਼ਬਦ ਆਪ ਜੀ ਦੇ ਨਾਮ ਨਾਲ ਕਿਸ ਤਰ੍ਹਾਂ ਜੁੜਿਆ, ਇਸ ਦਾ ਨਿਰਨਾ ਇਤਿਹਾਸਕਾਰ ਇਸ ਤਰ੍ਹਾਂ ਕਰਦੇ ਹਨ:

1. ਗਿਆਨੀ ਗੁਰਬਖਸ਼ ਸਿੰਘ ਜੀ “ਕਲਗੀ ਭਾਈ ਸੰਗਤ ਸਿੰਘ ਜੀ ਨੂੰ ਹੀ” ਵਿਚ ਲਿਖਦੇ ਹਨ ਕਿ ਬਾਬਾ ਸੰਗਤ ਸਿੰਘ ਦੇ ਵੱਡੇ-ਵਡੇਰੇ ਪੁਰਾਣੇ ਜ਼ਮਾਨੇ ਦੇ ਜਲੰਧਰ ਦੇ ਸੂਬੇ ਦੇ ਪਿੰਡ ‘ਖੇੜੀ’ ਫਗਵਾੜੇ ਦੇ ਨਜ਼ਦੀਕ ਦੇ ਰਹਿਣ ਵਾਲੇ ਸਨ, ਜਿਨ੍ਹਾਂ ਦੇ ਵੱਡ-ਵਡੇਰੇ ਪਹਿਲਾਂ ਬੰਗੇ ਰਹਿੰਦੇ ਸਨ, ਜਿਸ ਕਰਕੇ ਖੇੜੀ ਦੇ ਵਸਨੀਕ ਬੰਗੇਸਰ ਜਾਂ ਬੰਗਸੀ ਅੱਲ ਨਾਲ ਪੁਕਾਰੇ ਜਾਂਦੇ ਸਨ।

2. ਸ. ਗੁਰਬਖਸ਼ ਸਿੰਘ (ਪੰਨਵਾ) ਲਿਖਦੇ ਹਨ ਕਿ ਬਾਬਾ ਸੰਗਤ ਸਿੰਘ ਦਾ ਜਨਮ ਪਟਨੇ ਵਿਚ ਹੋਇਆ। ਪਰ ਇਨ੍ਹਾਂ ਦਾ ਜੱਦੀ ਪਿੰਡ ਜ਼ਿਲ੍ਹਾ ਕਪੂਰਥਲਾ ਤਹਿਸੀਲ ਫਗਵਾੜੇ ਲਾਗੇ ਹੈ।

ਜਲੰਧਰ ਤੋਂ ਫਗਵਾੜੇ ਨੂੰ ਜਾਂਦਿਆਂ ਚਹੇੜੂ ਪੁਲ ਤੋਂ ਥੋੜ੍ਹਾ ਅੱਗੇ ਜਾ ਕੇ ਸੱਜੇ ਹੱਥ ਇਕ ਛੋਟਾ ਜਿਹਾ ਪਿੰਡ ਖੇੜੀ ਆਉਂਦਾ ਹੈ ਜਿਸ ਨੂੰ ਮੁਗਲ ਸਰਕਾਰ ਨੇ ਭਾਈ ਸੰਗਤ ਸਿੰਘ ਦਾ ਜੱਦੀ-ਪੁਸ਼ਤੀ ਪਿੰਡ ਹੋਣ ਕਰਕੇ ਢਹਿ-ਢੇਰੀ ਕਰ ਦਿੱਤਾ, ਜੋ ਅੱਜ ਥੇਹ ਦੇ ਰੂਪ ਵਿਚ ਮੌਜੂਦ ਹੈ ਜਿਸ ਨੇ ਸਿੱਖ ਕੌਮ ਦਾ ਵਡਮੁੱਲਾ ਇਤਿਹਾਸ ਆਪਣੀ ਛਾਤੀ ਵਿਚ ਸਮੋਇਆ ਹੋਇਆ ਹੈ।

ਇਸੇ ਹੀ ਪਿੰਡ ਦੇ ਭਾਈ ਰਣੀਆ ਜੀ ਅਤੇ ਭਾਈ ਜੋਧਾ ਜੀ ਦੇ ਪਿਤਾ ਭਾਈ ਭਾਨੂੰ ਜੀ ਹੋਏ ਹਨ, ਜਿਨ੍ਹਾਂ ਨੇ ਸ੍ਰੀ ਗੁਰੂ ਹਰਿਗੋਬਿੰਦ ਸਾਹਿਬ ਜੀ ਵੱਲੋਂ ਲੜੀਆਂ ਗਈਆਂ ਚਾਰੇ ਲੜਾਈਆਂ ਵਿਚ ਆਪਣੀ ਬੀਰਤਾ ਦੇ ਜੌਹਰ ਦਿਖਾਏ ਅਤੇ ਗੁਰੂ-ਘਰ ਦੀ ਨਿਸ਼ਕਾਮ ਸੇਵਾ ਕੀਤੀ। ਸ੍ਰੀ ਗੁਰੂ ਹਰਿਗੋਬਿੰਦ ਸਾਹਿਬ ਜੀ ਦੀ ਸੰਗਤ ਵਿਚ ਬਿਨਾਂ ਜਾਤ ਵਖਰੇਵੇਂ ਦੇ ਸਭ ਲੋਕ ਸ਼ਾਮਲ ਸਨ। ਦਸਮੇਸ਼ ਪਿਤਾ ਸ੍ਰੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਤੋਂ ਅੰਮ੍ਰਿਤਪਾਨ ਕਰ ਕੇ ਸਿੰਘ ਸਜੇ ਅਤੇ ਵੈਰੀਆਂ ਨੂੰ ਕਰਾਰੇ ਹੱਥ ਦਿਖਾਏ। ਬੀਬੀਆਂ ਨੇ ਵੀ ਬਹਾਦਰੀ ਦੇ ਜੌਹਰ ਦਿਖਾਏ ਅਤੇ ਪਿਆਰੀਆਂ ਪੁੱਤਰੀਆਂ ਹੋਣ ਦਾ ਮਾਣ ਗੁਰੂ ਸਾਹਿਬ ਤੋਂ ਪ੍ਰਾਪਤ ਕੀਤਾ।

ਇਤਿਹਾਸ ਨੂੰ ਵਾਚਣ ਉਪਰੰਤ ਪਤਾ ਲੱਗਦਾ ਹੈ ਕਿ ਬਾਬਾ ਸੰਗਤ ਸਿੰਘ ਦਾ ਮੁੱਢਲਾ ਜੀਵਨ ਪਟਨੇ ਸ਼ਹਿਰ ਵਿਚ ਦਸਮੇਸ਼ ਪਿਤਾ ਜੀ ਨਾਲ ਹੱਸ-ਖੇਡ ਕੇ ਅਤੇ ਬਾਲ-ਲੀਲ੍ਹਾ ਦੇ ਕੌਤਕ ਦੇਖਦਿਆਂ ਗੁਜ਼ਰਿਆ। ਦਸਮੇਸ਼ ਪਿਤਾ ਜੀ ਨਾਲ ਰਹਿ ਕੇ ਭਾਈ ਸੰਗਤੇ ਨੇ ਸ਼ਸਤਰ ਵਿੱਦਿਆ, ਨਿਸ਼ਾਨੇਬਾਜ਼ੀ, ਨੇਜੇਬਾਜ਼ੀ ਅਤੇ ਘੋੜਿਆਂ ਦੀਆਂ ਦੌੜਾਂ ਵਿਚ ਵਿਸ਼ੇਸ਼ ਮੁਹਾਰਤ ਹਾਸਲ ਕੀਤੀ। 30 ਮਾਰਚ 1699 ਨੂੰ ਜਾਤ-ਪਾਤ ਦੀ ਭਾਵਨਾ ਨੂੰ ਮੂਲੋਂ ਹੀ ਖ਼ਤਮ ਕਰ ਕੇ ਦਸਮੇਸ਼ ਪਿਤਾ ਜੀ ਨੇ ਸੰਗਤਾਂ ਨੂੰ ਖੰਡੇ-ਬਾਟੇ ਦਾ ਅੰਮ੍ਰਿਤ ਛਕਾਇਆ ਤਾਂ ਭਾਈ ਸੰਗਤ ਸਿੰਘ ਅਤੇ ਉਸਦੇ ਸਾਥੀਆਂ, ਭਾਈ ਮਦਨ ਸਿੰਘ, ਭਾਈ ਕਾਠਾ ਸਿੰਘ, ਭਾਈ ਰਾਮ ਸਿੰਘ ਨੇ ਕਲਗੀਧਰ ਪਿਤਾ ਤੋਂ ਅੰਮ੍ਰਿਤਪਾਨ ਕੀਤਾ ਅਤੇ ਬਾਅਦ ਵਿਚ ਗੁਰੂ ਸਾਹਿਬ ਜੀ ਨੇ ਭਾਈ ਸੰਗਤ ਸਿੰਘ ਨੂੰ ਗੁਰੂ ਨਾਨਕ ਪਾਤਸ਼ਾਹ ਦੀ ਸਿੱਖੀ ਪ੍ਰਚਾਰਨ ਲਈ ਮਾਲਵੇ ਦਾ ਸਿੱਖੀ ਪ੍ਰਚਾਰਕ ਨਿਯੁਕਤ ਕੀਤਾ।

ਚਮਕੌਰ ਦੀ ਜੰਗ ਤੋਂ ਪਹਿਲਾਂ ਭਾਈ ਸੰਗਤ ਸਿੰਘ ਨੇ ਬੱਸੀ ਕਲਾਂ ਤੋਂ ਸਾਹਿਬਜ਼ਾਦਾ ਅਜੀਤ ਸਿੰਘ ਨਾਲ ਬ੍ਰਾਹਮਣੀ ਛੁਡਾ ਕੇ ਲਿਆਉਣ, ਭੰਗਾਣੀ ਦੀ ਜੰਗ, ਅਗੰਮਪੁਰੇ ਦੀ ਜੰਗ, ਸਰਸਾ ਦੀ ਜੰਗ ਵਿਚ ਆਪਣੀ ਬਹਾਦਰੀ ਦੇ ਜੌਹਰ ਦਿਖਾਏ ਸਨ।

ਪਰ ਚਮਕੌਰ ਦੀ ਜੰਗ ਸਿੱਖ ਇਤਿਹਾਸ ਦਾ ਅਹਿਮ ਪੜਾਅ ਸਾਬਤ ਹੋਈ। ਇਤਿਹਾਸਕ ਲਿਖਤਾਂ ਅਨੁਸਾਰ ਗੁਰੂ ਸਾਹਿਬ ਜੀ 1704 ਈ. ਨੂੰ ਅਨੰਦਗੜ੍ਹ ਦਾ ਕਿਲ੍ਹਾ ਛੱਡਣ ਉਪਰੰਤ ਚਮਕੌਰ ਸਾਹਿਬ ਪਹੁੰਚੇ। ਚਮਕੌਰ ਦੀ ਜੰਗ ਹੋਈ, ਜਿਸ ਵਿਚ ਬਹੁਤ ਸਾਰੇ ਸਿੰਘ ਸ਼ਹਾਦਤ ਦਾ ਜਾਮ ਪੀ ਗਏ। ਬਾਕੀ ਬਚੇ ਗਿਆਰ੍ਹਾਂ ਸਿੰਘਾਂ ਨੇ ਰਲ ਮਤਾ ਪਾਸ ਕੀਤਾ, ਕਿਉਂਕਿ ਉਹ ਜਾਣਦੇ ਸਨ ਕਿ ਬਿਖੜੇ ਸਮੇਂ ਵਿਚ ਸਿੱਖ ਕੌਮ ਨੂੰ ਗੁਰੂ ਸਾਹਿਬ ਜੀ ਦੀ ਅਗਵਾਈ ਦੀ ਜ਼ਰੂਰਤ ਹੈ। ਇਸ ਲਈ ਸਿੰਘਾਂ ਨੇ ਪੰਜ ਪਿਆਰੇ ਚੁਣ ਕੇ ਗੁਰੂ ਸਾਹਿਬ ਜੀ ਨੂੰ ਚਮਕੌਰ ਦੀ ਗੜ੍ਹੀ ਛੱਡ ਜਾਣ ਦਾ ਹੁਕਮ ਦਿੱਤਾ। ਗੁਰੂ ਸਾਹਿਬ ਜੀ ਨੇ ਖਾਲਸੇ ਨੂੰ ਗੁਰੂ ਰੂਪ ਜਾਣ ਕੇ ਗੜ੍ਹੀ ਛੱਡ ਜਾਣ ਦਾ ਹੁਕਮ ਪ੍ਰਵਾਨ ਕਰ ਲਿਆ ਅਤੇ ਆਪਣੀ ਜਿਗ੍ਹਾ ਕਲਗੀ ਅਤੇ ਪੌਸ਼ਾਕ ਬਾਬਾ ਸੰਗਤ ਸਿੰਘ ਦੇ ਸੀਸ ’ਤੇ ਸਜਾ ਕੇ ਖਾਲਸੇ ਨੂੰ ਗੁਰੂਤਾ ਬਖਸ਼ ਦਿੱਤੀ। ਬਾਬਾ ਸੰਗਤ ਸਿੰਘ ਦੀ ਸ਼ਕਲ-ਸੂਰਤ ਗੁਰੂ ਸਾਹਿਬ ਜੀ ਨਾਲ ਮਿਲਦੀ ਸੀ।

ਮੁਗ਼ਲਾਂ ਨੇ ਦੁਬਾਰਾ ਚਮਕੌਰ ਦੀ ਗੜ੍ਹੀ ’ਤੇ ਹਮਲਾ ਕੀਤਾ ਕਿਉਂਕਿ ਬਾਬਾ ਜੀ ਦੇ ਪਹਿਨੀ ਹੋਈ ਗੁਰੂ ਸਾਹਿਬ ਵਾਲੀ ਪੌਸ਼ਾਕ ਮੁਗਲਾਂ ਨੂੰ ਗੁਰੂ ਸਾਹਿਬ ਦਾ ਬਾਰ-ਬਾਰ ਭੁਲੇਖਾ ਪਾਉਂਦੀ ਸੀ। ਬਾਬਾ ਸੰਗਤ ਸਿੰਘ ਦੀ ਕਮਾਂਡ ਹੇਠ ਸਿੰਘਾਂ ਨੇ ਬੜੀ ਬਹਾਦਰੀ ਅਤੇ ਦਲੇਰੀ ਨਾਲ ਵੈਰੀ ਦਾ ਮੁਕਾਬਲਾ ਕੀਤਾ। ਬਾਬਾ ਸੰਗਤ ਸਿੰਘ ਨੇ ਗੁਰੂ ਸਾਹਿਬ ਜੀ ਵੱਲੋਂ ਬਖਸ਼ਿਸ਼ ਕੀਤੇ ਤੀਰਾਂ ਨਾਲ ਦੁਸ਼ਮਣਾਂ ਦਾ ਨਾਸ਼ ਕੀਤਾ। ਬਾਬਾ ਜੀ ਜ਼ਖਮੀ ਹੋਏ ਵੀ ਅੰਤ ਸਮੇਂ ਤਕ ‘ਬੋਲੇ ਸੋ ਨਿਹਾਲ, ਸਤਿ ਸ੍ਰੀ ਅਕਾਲ’ ਦੇ ਜੈਕਾਰੇ ਗਜਾਉਂਦੇ ਹੋਏ ਸੰਮਤ ਨਾਨਕਸ਼ਾਹੀ 236 ਅਨੁਸਾਰ ਦਸੰਬਰ 1704 ਈ. ਨੂੰ ਸ਼ਹਾਦਤ ਪ੍ਰਾਪਤ ਕਰ ਕੇ ਸਦਾ ਲਈ ਗੁਰੂ-ਚਰਨਾਂ ਵਿਚ ਜਾ ਬਿਰਾਜੇ

Saaka Sirhind ---A literature by Prof. Harinder Singh Mehboob

2020-02-20T12:28:00.000-08:00

ਸਾਕਾ ਸਰਹੰਦ (ਪ੍ਰੋ.ਹਰਿੰਦਰ ਸਿੰਘ ਮਹਿਬੂਬ)

December 28, 2019

Written by ਪ੍ਰੋ.ਹਰਿੰਦਰ ਸਿੰਘ ਮਹਿਬੂਬ

ਸਰਸਾ ਦੇ ਖੂਨੀ ਘਮਸਾਨ ਸਮੇਂ ਮਾਤਾ ਗੁਜਰੀ ਜੀ ਅਤੇ ਨਿਕੇ ਸਾਹਿਬਜ਼ਾਦੇ ਗੁਰੂ ਸਾਹਿਬ ਨਾਲੋਂ ਵਿਛੜ ਗਏ। ਘਰ ਦੇ ਨੌਕਰ ਗੰਗੂ ਬ੍ਰਾਹਮਣ ਨਾਲ ਰਾਤੋ-ਰਾਤ ਉਸ ਦੇ ਪਿੰਡ ਖੇੜੀ (ਸਹੇੜੀ) ਪਹੁੰਚੇ, ਪਰ ਬ੍ਰਾਹਮਣ ਦੇ ਦਿਲ ਵਿਚ ਪਾਪ ਛੁਪਿਆ ਸੀ। ਦੂਸਰੇ ਦਿਨ ਚੁੱਪ ਚੁਪੀਤੇ ਉਹ ਮੋਰਿੰਡੇ ਕੋਤਵਾਲ ਕੋਲ ਗਿਆ ਅਤੇ ਜੂਡਸ, ਨਾਲੋਂ ਵੱਡਾ ਗੁਨਾਹ ਕਰ ਦਿੱਤਾ। (ਜੁਡਸ ਜੋ ਕਿ ਹਜ਼ਰਤ ਈਸਾ ਦੇ ਬਾਰਾਂ ਮੁਖੀ ਚੇਲਿਆਂ ਵਿਚੋਂ ਇਕ ਸੀ, ਨੇ ‘ਰੱਬ ਦੇ ਪੁੱਤਰ’ ਨੂੰ ਸਰਕਾਰੀ ਹਾਕਮਾਂ ਕੋਲ ਫੜਾਉਣ ਦਾ ਦਗਾ ਕਮਾਇਆ ਸੀ, ਪਰ ਗੁਰੂ ਸਾਹਿਬ ਦੇ ਮਾਸੂਮ ਬੱਚਿਆਂ ਅਤੇ ਉਹਨਾਂ ਦੀ ਪੂਜਯ ਬਿਰਧ ਮਾਤਾ ਨੂੰ ਸਰਹਿੰਦ ਦੇ ਜ਼ਾਲਮ ਹਾਕਮ ਦੇ ਹਵਾਲੇ ਕਰਕੇ ਗੰਗੂ ਜੂਡਸ ਨਾਲੋਂ ਵੀ ਵੱਡਾ ਦਗੇਬਾਜ਼ ਸਾਬਤ ਹੋਇਆ, ਕਿਉਂਕਿ ਮਾਸੂਮ ਬੱਚੇ ਅਤੇ ਬਿਰਧ ਇਸਤਰੀ ਵੱਧ ਤੋਂ ਵੱਧ ਬੇ-ਗੁਨਾਹ ਹੁੰਦੇ ਹਨ। ਦੂਜੇ, ਗੰਗੂ ਨੇ ਮਾਸੂਮ ਬੱਚਿਆਂ ਨੂੰ ਖਿਡਾਇਆ ਸੀ ਅਤੇ ਬਿਰਧ ਮਾਤਾ ਤੋਂ ਬੱਚਿਆਂ ਵਾਲਾ ਪਿਆਰ ਪ੍ਰਾਪਤ ਕੀਤਾ ਸੀ, ਤੀਜੇ ਉਹ ਬੇ-ਆਸਰਾ ਹੋਏ ਉਸ ਦੇ ਘਰ ਉਸ ਦੀ ਪਨਾਹ ਵਿਚ ਆਏ ਹੋਏ ਸਨ। ਹਰ ਪੱਖ ਤੋਂ ਵੇਖਿਆ ਇਹ ਜੁਡਸ ਨਾਲੋਂ ਵੀ ਵੱਡਾ ਵਿਸ਼ਵਾਸਘਾਤ ਹੈ।)

ਬਦਕਿਸਮਤ ਬ੍ਰਾਹਮਣ ਨੇ ਐਡਾ ਘੋਰ ਪਾਪ ਕਿਉਂ ਕੀਤਾ? ਇਸ ਦੇ ਸਪੱਸ਼ਟ ਤੌਰ ਤੇ ਤਿੰਨ ਕਾਰਨ, ਪਰ ਚੌਥੇ ਪਿੱਛੇ ਕੋਈ ਕਾਲ ਸੀ। ਜ਼ਾਤੀ ਈਰਖਾ, ਕਾਇਰਤਾ ਉਪਜਾਉਂਦਾ ਡਰ ਅਤੇ ਕਿਸੇ ਜਗੀਰ ਦੀ ਲਾਲਸਾ ਤਿੰਨ ਕਾਰਨ ਸਨ ਇਸ ਪਾਪ ਦੇ। ਪਹਿਲੇ ਦੋ ਕਾਰਨ ਜ਼ੋਰ ਵਾਲੇ ਅਤੇ ਤੀਜਾ ਕਾਰਨ ਦੱਬਵਾਂ ਅਤੇ ਪਹਿਲੇ ਦੋਵਾਂ ਦਾ ਸਹਾਇਕ ਸੀ। ਇਹਨਾਂ ਤੋਂ ਇਲਾਵਾ ਕਾਲੇ ਭੇਤ ਵਾਲਾ ਚੌਥਾ ਕਾਰਨ ਇਹ ਸੀ ਕਿ ਕਈ ਆਦਮੀਆਂ ਦੀ ਖੱਬੀ ਵੱਖੀ (ਦਿਲ) ਵਿਚ ਕੋਈ ਦੱਬੀ ਹੋਈ ਕਮੀਨਗੀ ਹੁੰਦੀ ਹੈ, “ਜਿਹੜੀ ਕਿਸੇ ਵੇਲੇ ਅਤਿ ਭਿਆਨਕ ਸਮਿਆਂ ਵਿਚ ਜ਼ਾਹਿਰ ਹੋ ਜਾਂਦੀ ਹੈ। ਸੋ ਦੋਵਾਂ ਸਾਹਿਬਜ਼ਾਦਿਆਂ ਨੂੰ ਸਮੇਤ ਉਹਨਾਂ ਦੀ ਦਾਦੀ ਜੀ ਦੇ ਮੋਰਿੰਡੇ ਦੇ ਕੋਤਵਾਲ ਨੇ ਗ੍ਰਿਫਤਾਰ ਕੀਤਾ ਅਤੇ ਸਰਹਿੰਦ ਦੇ ਸੂਬੇਦਾਰ ਵਜ਼ੀਰ ਖਾਂ ਕੋਲ ਪਹੁੰਚਾ ਦਿੱਤਾ।

ਵਜ਼ੀਰ ਖਾਂ ਹੁਣੇ ਚਮਕੌਰ ਦੀ ਜੰਗ ਤੋਂ ਵਾਪਸ ਆਇਆ ਸੀ। ਗੁਰੂ ਜੀ ਨਾਲ ਹੋਈਆਂ ਜੰਗਾਂ ਵਿਚ ਜਿੱਤ ਦੀ ਕੋਈ ਤਸੱਲੀ ਨਾਂਹ ਮਿਲ ਸਕਣ ਕਾਰਨ ਉਸ ਦੇ ਸੁਭਾਅ ਵਿਚ ਇਕ ਗੈਰ-ਕੁਦਰਤੀ ਸਖਤੀ ਆ ਗਈ ਸੀ। ਸੋ ਦੋਵਾਂ ਸਾਹਿਬਜ਼ਾਦਿਆਂ ਨੂੰ ਪਹਿਲਾਂ ਤਸੀਹੇ ਦਿੱਤੇ, ਫੇਰ ਉਹਨਾਂ ਨੂੰ ਮੁਸਲਮਾਨ ਬਣਾਉਣ ਲਈ ਭਰੀ ਕਚਹਿਰੀ ਵਿਚ ਵਡਿਆਇਆ ਤਾਂ ਜੋ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਦੇ ਆਦਰਸ਼ ਦੀ ਸ਼ਾਨ ਸਦਾ ਲਈ ਕਲੰਕਤ ਹੋ ਜਾਵੇ। ਜਦ ਸਭ ਦੇ ਸਾਹਮਣੇ ਸਾਹਿਬਜ਼ਾਦਿਆਂ ਨੇ ਐਸਾ ਕਰਨ ਤੋਂ ਇਨਕਾਰ ਕੀਤਾ ਅਤੇ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਦੇ ਸ਼ਹੀਦ ਹੋਣ ਦੀ ਖਬਰ ਉਤੇ ਇਤਬਾਰ ਨਾਂਹ ਕੀਤਾ ਤਾਂ ਵਜ਼ੀਰ ਖਾਂ ਨੇ ਵੱਡਾ ਅਪਮਾਨ ਮੰਨਿਆ। ਹਸਦ, ਬਦਲਾ ਲੈਣ ਦੀ ਭਾਵਨਾ ਦੇ ਕੱਚੇ ਇਖਲਾਕ ਨੇ ਸੂਬੇਦਾਰ ਨੂੰ ਗੁਨਾਹ ਦਾ ਆਖਰੀ ਕਦਮ ਚੁੱਕਣ ਲਈ ਮਜ਼ਬੂਰ ਕਰ ਦਿੱਤਾ।

ਮੁਗਲ ਸੁਬੇਦਾਰ ਨੇ ਜ਼ੋਰਾਵਰ ਸਿੰਘ ਅਤੇ ਫਤਹਿ ਸਿੰਘ, ਨੌ ਅਤੇ ਸੱਤ ਸਾਲ ਦੇ ਦੋ ਮਾਸੂਮਾਂ ਨੂੰ, ਦੀਵਾਰਾਂ ਵਿਚ ਬੰਦ ਕਰ ਦੇਣ ਦਾ ਖੂਨੀ ਹੁਕਮ ਜਾਰੀ ਕਰ ਦਿੱਤਾ। ਇਸ ਬੇਰਹਿਮ ਹੁਕਮ ਨੂੰ ਸੁਣ ਕੇ ਸ਼ੇਰ ਮੁਹੰਮਦ ਖਾਂ ਮਲੇਰਕੋਟਲਾ ਵਾਲੇ ਦੀ ਜ਼ਮੀਰ ਕੁਰਲਾ ਉਠੀ ਅਤੇ ਉਸਨੇ ਆਪਣੇ ਹਾਕਮ ਨੂੰ ਅਜਿਹਾ ਕਰਨ ਤੋਂ ਰੋਕਿਆ। ਵਜ਼ੀਰ ਖਾਂ ਆਪਣੇ ਨਾਇਬ ਦੇ ਵਾਸਤਾ ਪਾਉਣ ਉਤੇ ਕੁਝ ਸੋਚ ਵਿਚ ਪੈ ਗਿਆ। ਪਰ ਕੋਲੋਂ ਹੀ ਦੀਵਾਨ ਸੁੱਚਾ ਨੰਦ, ਜੋ ਜਾਤ ਦਾ ਖਤਰੀ ਸੀ, ਅਤੇ ਸਿੱਖ ਪੰਥ ਨਾਲ ਖਾਰ ਰੱਖਦਾ ਸੀ, ਬੜੀ ਜ਼ਹਿਰੀਲੀ ਆਵਾਜ਼ ਵਿਚ ਕਹਿਣ ਲੱਗਾ, “ਖਾਂ ਸਾਹਿਬ। ਯਾਦ ਰੱਖਣਾ, ਸੱਪਾਂ ਦੇ ਬੱਚੇ ਸੱਪ ਹੀ ਬਣਨਗੇ।” ਸੁੱਚਾ ਨੰਦ ਦੇ ਇਹਨਾਂ ਲਫਜ਼ਾਂ ਨੇ ਵਜ਼ੀਰ ਖਾਂ ਦੀ ਜ਼ਮੀਰ ਵਿਚੋਂ ਰਹਿਮ ਦਾ ਆਖਰੀ ਕਤਰਾ ਵੀ ਸੁਕਾ ਦਿੱਤਾ। ਉਸ ਦਾ ਅੰਦਰ ਤਪੇ ਲੋਹੇ ਵਾਂਗ ਲਾਲ ਹੋ ਗਿਆ, ਜਿਸ ਵਿਚ ਜ਼ਮੀਰ ਦੀਆਂ ਕੋਮਲ ਆਵਾਜ਼ਾਂ ਭਸਮ ਹੋ ਗਈਆਂ।

ਦਸਮੇਸ਼ ਦੇ ਬੇਟਿਆਂ ਨੂੰ ਮੌਤ ਦੇ ਕਹਿਰ ਵਿਚ ਖੜੇ ਕੀਤਾ ਗਿਆ ਪਰ ਉਹ ਅਡੋਲ ਰਹੇ। ਨਾਂਹ ਉਹਨਾਂ ਦੀ ਮਾਸੂਮੀ ਘਟੀ, ਨਾਂਹ ਸੁੰਦਰਤਾ, ਕੇਵਲ ਨੈਣ-ਨਕਸ਼ਾਂ ਉਤੇ ਸੱਚ ਦੀ ਗੰਭੀਰ ਪਵਿੱਤਰਤਾ ਹੋਰ ਡੂੰਘੀ ਹੁੰਦੀ ਗਈ, ਜਿਵੇਂ ਤੇਲ ਦੇ ਦੋ ਕਤਰਿਆਂ ਵਿਚ ਪੂਰੇ ਦਾ ਪੂਰਾ ਸੂਰਜ ਅਦ੍ਰਿਸ਼ਟ ਹੋ ਗਿਆ ਹੋਵੇ। ਜਦ ਤੱਕ ਦੀਵਾਰ ਨੇ ਸਾਹਿਬਜ਼ਾਦਿਆਂ ਦੇ ਚਿਹਰਿਆਂ ਨੂੰ ਢਕ ਨਹੀਂ ਲਿਆ, ਉਦੋਂ ਤਕ ਉਹਨਾਂ ਅੱਗੇ ਜ਼ਾਲਿਮ ਵਜ਼ੀਰ ਖਾਂ ਦੀ ਪੇਸ਼ਕਸ਼ ਦੁਹਰਾਈ ਗਈ, ਪਰ ਹਰ ਵਾਰ ਉਹਨਾਂ ਦੀ ਨਿਰਵੈਰ ਮਾਸੂਮੀ ਵਿਚ ਸਿਦਕ ਦਾ ਪਰਬਲ ਨੂਰ ਪਹਿਲਾਂ ਨਾਲੋਂ ਵਧੇਰੇ ਪਰਤੱਖ ਹੁੰਦਾ ਸੀ। ਉਹਨਾਂ ਦੀ ਮਾਸੁਮੀ ਰਹਿਮ ਅਤੇ ਜਬਰ ਦੋਹਾਂ ਤੋਂ ਪਾਰ ਖਲੋਤੀ ਸੀ। ਪੈਗੰਬਰ ਦੇ ਬੱਚਿਆਂ ਉਤੇ ਅਜੈ ਪਾਰ ਸੱਚ ਦੀ ਸ਼ੀਰਨੀ ਨਿਰਵਿਘਨ ਖੇਡ ਰਹੀ ਸੀ।…

ਜਦ ਦਸਮੇਸ਼ ਦੇ ਲਾਡਲੇ ਬੁਰਜ ਵਿਚ ਵਾਪਸ ਨਾਂਹ ਆਏ ਤਾਂ ਮਾਂ ਗੁਜਰੀ ਨੇ ਜਾਣ ਲਿਆ ਕਿ ਉਹ ਸ਼ਹੀਦ ਹੋ ਗਏ ਹਨ। ਕਹਿਰ ਦੇ ਘਮਸਾਨਾਂ ਵਿਚ ਮਾਤਾ ਉਹਨਾਂ ਦੇ ਨਾਲ ਰਹੀ ਸੀ, ਅਤੇ ਕਹਿਰ ਦੇ ਦਿਨਾਂ ਵਿਚ ਉਚੇ ਬੁਰਜ ਵਿਚ ਬੈਠ ਕੇ ਉਹਨਾਂ ਦੀ ਸ਼ਹੀਦੀ ਦਾ ਇੰਤਜ਼ਾਰ ਕੀਤਾ ਸੀ। ਜਦ ਉਹਨਾਂ ਦੇ ਚਲੇ ਜਾਣ ਦਾ ਵੇਲਾ ਆ ਗਿਆ ਤਾਂ ਮਾਂ ਨੇ ਵੀ ਉਹਨਾਂ ਨਾਲ ਚੱਲਣ ਦੀ ਤਿਆਰੀ ਕਰ ਲਈ। ਇੰਵ ਮਾਤਾ ਗੁਜਰੀ ਵੀ ਦੋਵਾਂ ਬੱਚਿਆਂ ਦੇ ਨਾਲ ਸ਼ਹੀਦ ਹੋ ਗਈ।

(ਇਧਰ) ਗੁਰੂ ਜੀ ਨੇ (ਅਤੇ ਤਿੰਨ ਸਿੰਘ) ਆਪਣੇ ਮੁਰੀਦ ਰਾਇ ਕੱਲੇ ਦੇ ਡੇਰੇ ਸੀਲੋਆਣੀ ਦੀ ਜੂਹ ਵਿਚ ਪਹੁੰਚ ਚੁੱਕੇ ਸਨ)। ਰਾਇ ਕੱਲਾ ਇਕ ਫਕੀਰ-ਸੀਰਤ ਮੁਸਲਮਾਨ ਸਰਦਾਰ ਸੀ-ਸਿਦਕਵਾਨ, ਰੱਜਿਆ ਪੁੱਜਿਆ, ਦੁਨੀਆਂ ਦੀਆਂ ਨਿਆਮਤਾਂ ਵਿਚੋਂ ਰੱਬ ਦਾ ਸੁਆਦ ਚੱਖਣ ਵਾਲਾ, ਸੁਖੀ ਅਤੇ ਦਲੇਰ… ਰਾਇ ਕੱਲੇ , ‘ ਨੂੰ ਗੁਰੂ ਜੀ ਦੇ ਆਨੰਦਪੁਰ ਛੱਡਣ ਪਿੱਛੋਂ ਦੇ ਕੁਲ ਹਾਲਾਤ ਮਾਲੂਮ ਹੋਏ। ਜਦ ਮਾਤਾ ਜੀ ਅਤੇ ਛੋਟੇ ਸਾਹਿਬਜ਼ਾਦਿਆਂ ਦਾ ਜ਼ਿਕਰ ਆਇਆ ਤਾਂ ਰਾਇ ਨੇ ਆਪਣੇ ਮਾਹੀ ਨਾਂ ਦੇ ਯਾਰ ਨੂੰ ਬੁਲਾਇਆ ਅਤੇ ਉਸ ਨੂੰ ਸਰਹਿੰਦ ਤੋਂ ਮਾਤਾ ਜੀ ਅਤੇ ਸਾਹਿਬਜ਼ਾਦਿਆਂ ਦੀ ਖਬਰ ਲਿਆਉਣ ਦੀ ਖਿਦਮਤ ਸੌਂਪੀ।

ਮਾਹੀ ਸਿੱਧਾ ਸਰਹਿੰਦ ਪਹੁੰਚਿਆ ਅਤੇ ਚਾਰ-ਪੰਜ ਦਿਨਾਂ ਪਿੱਛੋਂ ਭਾਰੀ ਗਮ ਵਿਚ ਡੁੱਬ ਕੇ ਵਾਪਸ ਆ ਗਿਆ। ਉਸ ਵੇਲੇ ਗੁਰੂ ਜੀ ਮਿੱਟੀ ਦੀ ਇਕ ਨਿੱਕੀ ਜਿਹੀ ਦਿੱਗ ਉਤੇ ਬੈਠੇ ਸਨ। ਰਾਇ ਸੁਕੇ ਹੋਏ ਘਾਹ ਉਤੇ ਗੁਰੂ ਜੀ ਦੇ ਚਰਨਾਂ ਕੋਲ ਬੈਠਾ ਸੀ। ਮਾਹੀ ਨੇ ਆਉਂਦਿਆਂ ਹੀ ਰੋ-ਰੋ ਕੇ, ਰੁਕ-ਰੁਕ ਕੇ ਜੋ ਭਾਣਾ ਸਰਹਿੰਦ ਵਿਚ ਵਰਤਿਆ ਸੀ, ਮੁਢੋਂ ਅਖੀਰ ਤਕ ਸੁਣਾ ਦਿੱਤਾ। ਜਦ ਮਾਹੀ ਦੁਖਾਂ ਦੀ ਕਹਾਣੀ ਸੁਣਾ ਰਿਹਾ ਸੀ, ਤਾਂ ਗੁਰੂ ਜੀ ਕਿਸੇ ਬੇ-ਧਿਆਨ ਡੂੰਘੀ ਉਦਾਸੀ ਵਿਚ ਕਾਹੀ ਦੇ ਇਕ ਨਿੱਕੇ ਜਿਹੇ ਬੂਟੇ ਦੀਆਂ ਜੜ੍ਹਾਂ ਨੂੰ ਖੋਦਦੇ ਰਹੇ।

ਜਦ ਮਾਹੀ ਸਾਹਿਬਜ਼ਾਦਿਆਂ ਦੀ ਸ਼ਹੀਦੀ ਦਾ ਹਾਲ ਸੁਣਾ ਚੁਕਿਆ ਤਾਂ ਸਿੰਘਾਂ ਨੇ ਉਹਨਾਂ ਦੀ ਸੱਜੀ ਅੱਖ ਵਿਚੋਂ ਇਕ ਹੰਝੂ ਤਿਲਕਦਾ ਵੇਖਿਆ। ਗੁਰੂ ਜੀ ਨੇ ਕਿਸੇ ਫੈਸਲਾਕੁੰਨ ਲਮਹੇ ਉਤੇ ਕਾਹੀ ਦੀ ਜੜ੍ਹ ਨੂੰ ਤੀਰ ਉਤੇ ਟੰਗ ਕੇ ਅਸਮਾਨ ਵੱਲ ਕੀਤਾ ਅਤੇ ਹੌਲੇ ਜਿਹੇ ਕਿਹਾ: “ਜ਼ਾਲਿਮਾਂ ਦੀ ਜੜ੍ਹ ਇਸ ਤਰ੍ਹਾਂ ਪੁੱਟੀ ਜਾਵੇਗੀ। ਮਲੇਰਕੋਟਲਾ ਆਬਾਦ ਰਹੇਗਾ। ਹਜੂਰ ਨੇ ਇਹ ਬਚਨ ਕੀਤਾ ਤਾਂ ਹੌਲੇ ਜੇਹੇ, ਪਰ ਕਾਲ ਇਕ ਗਜ਼ਬਨਾਕ ਫੈਸਲੇ ਦੀ ਨੋਕ ਉਤੇ ਟੰਗਿਆ ਗਿਆ ਅਤੇ ਇਤਿਹਾਸ ਨੂੰ ਚਲਾਉਣ ਵਾਲੇ ਸਾਰੇ ਅਦ੍ਰਿਸ਼ਟ ਨਿਯਮ ਲਰਜ਼ ਗਏ। ਜ਼ਿੰਦਗੀ ਦੇ ਸਦੀਵੀ ਵਿਧਾਨ ਪੈਗੰਬਰੀ ਫੈਸਲੇ ਦੇ ਕਿਸੇ ਇਲਾਹੀ ਕਾਂਬੇ ਦੇ ਮੂੰਹ ਵਿਚ ਆ ਗਏ। ਅਸੀਂ ਕਹਿ ਸਕਦੇ ਹਾਂ ਕਿ ਇਤਿਹਾਸ ਦੀਆਂ ਅਨੇਕਾਂ ਘਟਨਾਵਾਂ ਇਸ ਨੁਕਤੇ ਤੋਂ ਸ਼ੁਰੂ ਹੋਈਆਂ।

(“ਸਹਿਜੇ ਰਚਿਓ ਖਾਲਸਾ’ ’ਚੋਂ)

ਸਿੱਖ ਸਿਆਸਤ ਰਾਹੀਂ ਚੋ

Rani Sada Kour -- From Queen to Leader of A great Congregation. (Part 1)

2020-02-20T12:18:00.000-08:00

ਰਾਣੀ ਸਦਾ ਕੌਰ: ਰਾਣੀ ਤੋਂ ਮਿਸਲਦਾਰਨੀ ਬਣਨ ਦਾ ਸਫ਼ਰ (ਜੀਵਨੀ – ਕਿਸ਼ਤ ਪਹਿਲੀ)

May 15, 2019

Written by ਬਾਬਾ ਪ੍ਰੇਮ ਸਿੰਘ ਹੋਤੀ ਮਰਦਾਨ

ਲੇਖਕ:ਬਾਬਾ ਪ੍ਰੇਮ ਸਿੰਘ ਹੋਤੀ ਮਰਦਾਨ

ਬਹਾਦਰ ਸਰਦਾਰਨੀ ਸਦਾ ਕੌਰ ਜੀ ਖਾਲਸਾ ਕੌਮ ਦੇ ਸੂਰਮਿਆਂ ਦੀ ਪ੍ਰਫੁੱਲਤ ਫੁਲਵਾੜੀ ਵਿੱਚੋਂ ਇਕ ਉਹ ਮਾਨਯੋਗ ਹਸਤੀ ਹੈ, ਜਿਸ ਪਰ ਸਾਰਾ ਪੰਜਾਬ ਆਮ ਕਰਕੇ ਅਤੇ ਖਾਲਸਾ ਪੰਥ ਖਾਸ ਕਰ ਕੇ ਜਿੰਨ੍ਹਾ ਮਾਣ ਕਰੇ ਥੋੜਾ ਹੈ। ਖਾਲਸਾ ਰਾਜ ਦੇ ਉਸਰਈਆਂ ਵਿੱਚੋਂ, ਜਿਨ੍ਹਾਂ ਇਸ ਮਹਾਨ ਕਾਰਜ ਲਈ ਆਪਣਾ ਸਰਬੰਸ ਸ਼ੇਰਿ ਪੰਜਾਬ ਦੇ ਸਮਰਪਣ ਕਰ ਛੱਡਿਆ ਸੀ, ਇਸ ਮਾਨਯੋਗ ਸਰਦਾਰਨੀ ਦਾ ਨਾਮ ਸਭ ਤੋਂ ਉੱਚੀ ਥਾਂ ਪ੍ਰਾਪਤ ਕਰਨ ਦਾ ਹੱਕਦਾਰ ਹੈ।

ਸ਼ੇਰਿ ਪੰਜਾਬ ਦੇ ਮਨ ਵਿਚ ਜਦ ਪਹਿਲਾਂ ਪਹਿਲ ਇਹ ਉੱਤਮ ਖਿਆਲ ਉਗਮਿਆਂ ਕਿ ਪੰਜਾਬ ਨੂੰ ਗੈਰਾਂ ਦੇ ਨਿਤ ਦੇ ਧਾਵਿਆਂ ਤੇ ਲੁੱਟਾਂ ਤੋਂ ਛੁਟਕਾਰਾ ਦਿਵਾਇਆ ਜਾਏ ਤੇ ਇਸ ਸਮੇਂ ਆਪ ਨੇ ਇਸ ਕਾਰਜ ਦੀ ਸਫ਼ਲਤਾ ਲਈ ਸਰਦਾਰਨੀ ਜੀ ਤੋਂ ਸਹਾਇਤਾ ਮੰਗੀ, ਤਾਂ ਆਪ ਨੇ ਬੜੀ ਖੁਸ਼ੀ ਨਾਲ ਸਭ ਤੋਂ ਪਹਿਲਾਂ ਆਪਣੀ ਫੌਜ, ਆਪਣਾ ਖਜ਼ਾਨਾ ਤੇ ਆਪਣਾ ਸਭ ਕੁਝ ਆਪਣੀ ਅੰਤਮ ਸਮਰੱਥਾ ਤਕ ਆਪ ਦੇ ਹੱਥ ਸੌਂਪ ਕੇ ਹਰ ਤਰ੍ਹਾਂ ਨਾਲ ਆਪ ਦਾ ਹੌਂਸਲਾ ਵਧਾਇਆ। ਇਹ ਜ਼ਰੂਰੀ ਭਾਸਦਾ ਹੈ ਕਿ ਇਸ ਸਰਬ ਗੁਣ ਨਿਪੰਨ ਸਰਦਾਰਨੀ ਦੇ ਘਰਾਣੇ ਦਾ ਸੰਖੇਪ ਜਿਹਾ ਹਾਲ ਇੱਥੇ ਦਿੱਤਾ ਜਾਏ ਤਾਕਿ ਸਾਡੇ ਸੁਹਿਰਦ ਪਾਠਕਾਂ ਨੂੰ ਮਲੂਮ ਹੋ ਜਾਏ ਕਿ ਇਸ ਦੇਵੀ ਦੇ ਜੀਵਨ ਦਾ ਆਰੰਭ ਕਿੱਥੋਂ ਹੋਇਆ ਸੀ।

ਪੇਕਾ ਘਰ ਤੇ ਜਨਮ

ਸਰਦਾਰਨੀ ਸਦਾ ਕੌਰ ਜੀ ਦਾ ਜਨਮ ਸੰਨ ੧੭੬੨ ਈ: ਵਿਚ ਸਰਦਾਰ ਦਸਵੰਧਾ ਸਿੰਘ ਅਲਕੋਲ ਵਾਲੇ ਦੇ ਘਰ ਹੋਇਆ । ਚੂੰਕਿ ਸਰਦਾਰਨੀ ਦਾ ਪੇਕਾ ਘਰ ਵੀ ਪ੍ਰਸਿੱਧ ਬੀਰਾਂ ਦਾ ਘਰਾਣਾ ਸੀ, ਇਸ ਲਈ ਸੁੱਤੇ ਸਿੱਧ ਹੀ ਉਹ ਸਾਰੇ ਗੁਣ, ਜਿਹੜੇ ਪਿਤਾ ਪਿਤਾਮਾ ਵਿਚ ਪੀੜੀਓਂ ਪੀੜੀ ਆ ਰਹੇ ਸਨ। ਇਸ ਬੱਚੀ ਨੇ ਵੀ ਆਪਣੀ ਬਾਲ ਅਵਸਥਾ ਵਿਚ ਪ੍ਰਾਪਤ ਕਰ ਲਏ। ਹੁਣ ਇਸ ਬੀਬੀ ਦੀ ਆਯੂ ਜ਼ਰਾ ਵਡੇਰੀ ਹੋਈ ਤਾਂ ਇਸ ਦਾ ਵਿਆਹ ਸਰਦਾਰ ਗੁਰਬਖ਼ਸ਼ ਸਿੰਘ, ਸਰਦਾਰ ਜੈ ਸਿੰਘ ਜੀ ਘਨੱਯਾ ਮਿਸਲ ਦੇ ਮਿਸਲਦਾਰ ਦੇ ਸਯੋਗ ਸਪੁੱਤ੍ਰ ਨਾਲ ਕੀਤਾ ਗਿਆ। ਵਿਆਹ ਤੇ ਸਹੁਰਾ ਘਰ ਸਰਦਾਰ ਜੈ ਸਿੰਘ ਪੰਥ ਦੀਆਂ ਉਨ੍ਹਾਂ ਚੋਣਵੀਆਂ ਹਸਤੀਆਂ ਵਿੱਚੋਂ ਇੱਕ ਸਨ, ਜਿਨ੍ਹਾਂ ਨੂੰ ਇਸ ਗੱਲ ਦਾ ਸਦੀਵੀ ਮਾਣ ਪ੍ਰਾਪਤ ਸੀ ਕਿ ਇਨ੍ਹਾਂ ਨੇ ਪੰਥ ਦੇ ਸਤਿਕਾਰ ਯੋਗ ਜੱਥੇਦਾਰ ਨਵਾਬ ਕਪੂਰ ਸਿੰਘ ਜੀ ਦੇ ਪਾਵਨ ਕਰ ਕਮਲਾਂ ਤੋਂ ਅੰਮ੍ਰਿਤ ਪਾਨ ਕੀਤਾ ਸੀ।

ਮਹਾਂਰਾਜਾ ਰਣਜੀਤ ਸਿੰਘ ਦੇ ਦਰਬਾਰੀ ਮੁਸੱਵਰ ਵਲੋਂ ਰਾਣੀ ਸਦਾ ਕੌਰ ਦਾ ਬਣਾਇਆ ਗਿਆ ਚਿੱਤਰ (ਸਰੋਤ: ਬਿਜਾਲ/ਇੰਟਰਨੈਟ)

ਸਰਦਾਰ ਜੈ ਸਿੰਘ ਜਿੱਥੇ ਬਾਲਪਨ ਤੋਂ ਵੱਡਾ ਨਿਡਰ ਸੀ ਉੱਥੇ ਇਸ ਦੀ ਸਰੀਰਕ ਰਚਨਾ ਵੀ ਰਚਨਹਾਰ ਨੇ ਡਾਢੀ ਨਰੋਈ ਮਨ ਮੋਹਣੀ ਰਚੀ ਸੀ। ਇਸ ਦੇ ਸੁਹਪਣ ਬਾਰੇ ਇਸ ਦੇ ਜੀਵਨ ਦੇ ਪਹਿਲੇ ਦਿਨਾਂ ਦੀ ਇਕ ਅਖਾਉਤ ਇਲਾਕੇ ਦੇ ਭੱਟਾਂ ਦੀ ਜ਼ਬਾਨੀ ਹੈ ਕਿ ਇਹ ਨੌਜਵਾਨ ਜਦ ਅੰਮ੍ਰਿਤ ਛਕਣ ਲਈ ਸ੍ਰੀ ਅੰਮ੍ਰਿਤਸਰ ਜੀ ਗਿਆ ਤਾਂ ਇਸ ਸਮੇਂ ਨਵਾਬ ਕਪੂਰ ਸਿੰਘ ਜੀ ਨੇ ਇਸ ਦੀ ਸੁਡੌਲਤਾ ਤੇ ਸੁੰਦੜਾ ਨੂੰ ਦੇਖ ਕੇ ਇਸ ਹੋਣਹਾਰ ਤੋਂ ਪੁੱਛਿਆ ਕਿ ਲਾਲ ਜੀ! ਆਪ ਕਿਹੜੇ ਪਿੰਡੋਂ ਆਏ ਹੋ ਤਾਂ ਆਪ ਜੀ ਨੇ ਦੱਸਿਆ ਕਿ ਮੇਰਾ ਪਿੰਡ ‘ਕਾਹਨਾ ਹੈ, ਤਾਂ ਇਸ ਪਰ ਨਵਾਬ ਸਾਹਿਬ ਨੇ ਹੱਸ ਕੇ ਆਖਿਆ ਕਿ ਠੀਕ ਤੇਰਾ ਪਿੰਡ ਕਾਹਨਾ ਹੀ ਚਾਹੀਦਾ ਹੈ, ਕਿਉਂਕਿ ਤੂੰ ਕਾਨ-ਘਨੱਯੇ (ਸ੍ਰੀ ਕ੍ਰਿਸ਼ਨ ਜੀ) ਵਾਂਗ ਸੁੰਦ੍ਰ ਹੈਂ। ਇਹ ਗੱਲ ਸੰਨ ੧੭੪੯ ਈ: ਦੀ ਹੈ । ਸ੍ਰੀ ਨਵਾਬ ਕਪੂਰ ਸਿੰਘ ਦਾ ਨੌਜਵਾਨ ਜੈ ਸਿੰਘ ਨੂੰ ਅੰਮ੍ਰਿਤ ਛਕਾਣ ਸਮੇਂ ‘ਘਨੱਯਾ’ ਉਪਨਾਮ ਦੇਣਾ ਇਸ ਨੂੰ ਕੁਝ ਇੱਡਾ ਪਿਆਰਾ ਲੱਗਾ ਕਿ ਇਸ ਵਰਿਆਮ ਜੋਧੇ ਨੇ ਜਦ ਆਪਣੀ ਜਗਤ-ਪ੍ਰਸਿੱਧ ਮਿਸਲ ਦੀ ਨੀਂਹ ਰੱਖੀ ਤਾਂ ਉਸ ਦਾ ਨਾਮ ਇਸ ਨੇ ‘ਘਨੱਯਾ ਮਿਸਲ` ਰੱਖਿਆ।

ਸਰਦਾਰ ਜੈ ਸਿੰਘ ਦੇ ਜੀਵਨ ਪਰ ਪੂਜਨੀਕ ਨਵਾਬ ਕਪੂਰ ਸਿੰਘ ਜੀ ਦੀ ਰਹਿਣੀ ਬਹਿਣੀ ਦਾ ਇੰਨਾ ਡੂੰਘਾ ਅਸਰ ਪਿਆ ਕਿ ਉਹ ਆਪਣੇ ਘਰ ਪਰਤ ਆਉਣ ਦੀ ਥਾਂ ਨਵਾਬ ਸਾਹਿਬ ਦੀ ਹਜ਼ੂਰੀ ਵਿਚ ਰਹਿ ਪਿਆ। ਨਵਾਬ ਸਾਹਿਬ ਦੀ ਨਾਮੀ ਮਿਸਲ ਜਿਹੜੀ ‘ਸਿੰਘ ਪੁਰੀਆ’ (ਫੈਜ਼ੁੱਲਾ ਪੁਰੀਆ) ਦੇ ਨਾਮ ਪਰ ਸੰਸਾਰ ਪਰ ਉਪਕਾਰ, ਸੇਵਾ ਤੇ ਆਪਾਵਾਰ ਦੇ ਗੁਣਾਂ ਲਈ ਬੜਾ ਨਾਮਣਾ ਪਾ ਚੁੱਕੀ ਸੀ, ਇਹ ਸੂਰਮਾ ਵੀ ਇਸੇ ਮਿਸਲ ਵਿਚ ਮਿਲ ਗਿਆ।

ਸੰਨ ੧੭੫੩ ਈ: ਵਿਚ ਨਵਾਬ ਕਪੂਰ ਸਿੰਘ ਜੀ ਸ੍ਰੀ ਅੰਮ੍ਰਿਤਸਰ ਜੀ ਵਿਚ ਗੁਰਪੁਰੀ ਨੂੰ ਚੜਾਈ ਕਰ ਗਏ।

ਨਵਾਬ ਸਾਹਿਬ ਦੇ ਚਲਾਣੇ ਦੇ ਬਾਅਦ ਸਰਦਾਰ ਜੈ ਸਿੰਘ, ਸਣੇ ਆਪਣੇ ਭਾਈ ਝੰਡਾ ਸਿੰਘ ਦੇ, ਆਪਣੇ ਸੌਹਰੇ ਪਿੰਡ ‘ਸੋਹੀਆਂ’ – ਜੋ ਸ੍ਰੀ ਅੰਮ੍ਰਿਤਸਰ ਤੋਂ ੯ ਮੀਲ ਦੀ ਵਾਟ ਪਰ ਹੈ-ਕੁਝ ਦਿਨਾਂ ਲਈ ਜਾ ਰਿਹਾ। ਇੱਥੇ ਇਸ ਨੇ ਆਪਣੇ ਕੁਝ ਹੋਰ ਸੰਬੰਧੀਆਂ ਦੀ ਸਲਾਹ ਨਾਲ, ਜਿਨ੍ਹਾਂ ਵਿਚ ਸਰਦਾਰ ਹਕੀਕਤ ਸਿੰਘ, ਮਹਿਤਾਬ ਸਿੰਘ, ਤਾਰਾ ਸਿੰਘ ਤੇ ਜੀਵਣ ਸਿੰਘ ਆਦਿ ਸ਼ਾਮਲ ਸਨ, ਇਕ ਨਵੀਂ ਮਿਸਲ ਦਾ ਮੁੱਢ ਬੱਧਾ, ਜਿਸਦਾ ਨਾਉਂ – ਜਿਹਾ ਕਿ ਅਸੀਂ ਉਪਰ ਲਿਖ ਆਏ ਹਾਂ ਆਪਨੇ ‘ਘਨੱਯਾ’ ਮਿਸਲ ਰੱਖਿਆ। ਅਰੰਭ ਵਿਚ ਲਗਪਗ ੪੦੦ ਸਿੰਘ ਸਵਾਰ ਇਸ ਵਿਚ ਮਿਲੇ ਸਨ, ਪਰ ਅੱਗੇ ਜਾ ਕੇ ਇਨ੍ਹਾਂ ਦੀ ਗਿਣਤੀ ਆਪਣੇ ਨਾਮੀ ਜੋਧੇ ਤੇ ਧਰਮੀ ਆਗੂ ਦੀ ਅਗਵਾਈ ਵਿਚ ੮੦੦੦ ਜਵਾਨਾਂ ਤੀਕ ਪਹੁੰਚ ਗਈ ਸੀ।

ਇਹ ਮਿਸਲ ਖਾਲਸੇ ਦੀਆਂ ਬਾਰਾਂ ਮਿਸਲਾਂ ਵਿੱਚੋਂ ਵਡੀ ਬਲਵਾਨ ਗਿਣੀ ਜਾਂਦੀ ਸੀ।

ਸਰਦਾਰ ਗੁਰਬਖ਼ਸ਼ ਸਿੰਘ ਦਾ ਜਨਮ

ਸੰਨ ੧੭੫੯ ਵਿਚ ਸਰਦਾਰ ਜੈ ਸਿੰਘ ਦੇ ਘਰ ਇਕ ਪੁਤਰ ਜਨਮਿਆਂ, ਜਿਸ ਦਾ ਨਾਮ ਗੁਰਮਤ ਅਨੁਸਾਰ ਗੁਰਬਖ਼ਸ਼ ਸਿੰਘ ਰਖਿਆ ਗਿਆ । ਇਹ ਬੱਚਾ ਆਪਣੇ ਪਿਤਾ ਤੋਂ ਵੀ ਵਧੀਕ ਸੁਹਣਾਂ ਸੀ। ਸੁਹੱਣਪ ਤੋਂ ਛੁੱਟ ਇਹ ਨਾਲ ਆਪਣੀ ਬਾਲੜੀ ਉਮਰ ਵਿਚ ਹੀ ਬੜਾ ਅਡੋਲ ਚਾਬਕ ਸਵਾਰ ਅਤੇ ਮਨਚਲਾ ਤਲਵਾਰੀਆ ਮੰਨਿਆ ਜਾਂਦਾ ਸੀ। ਇਸਦਾ ਵਿਆਹ ਸਾਰੇ ਸੰਸਾਰ ਦੀ ਇਸ ਜਾਤੀ ਦੇ ਨਾਮ ਨੂੰ ਸਦਾ ਲਈ ਉਜਾਗਰ ਕਰਨ ਵਾਲੀ ਸਰਦਾਰਨੀ ਸਦਾ ਕੌਰ ਨਾਲ ਬੜੀ ਸਜ ਧਜ ਨਾਲ ਹੋਇਆ।

ਇਕ ਬਾਂਕੇ ਤੇ ਬਹਾਦਰ ਸਰਦਾਰ ਗੁਰਬਖਸ਼ ਸਿੰਘ ਦੇ ਜੀਵਨ ਸਮੇਂ ਘਨੱਯਾ ਮਿਸਲ ਉੱਨਤੀ ਦੇ ਸਿਖਰ ਪਰ ਪਹੁੰਚ ਗਈ। ਇਨ੍ਹਾਂ ਦਿਨਾਂ ਵਿਚ ਹੀ ਸਰਦਾਰ ਜੈ ਸਿੰਘ ਤੇ ਗੁਰਬਖ਼ਸ਼ ਸਿੰਘ ਨੇ ਗੁਰੂ ਦੀ ਨਗਰੀ ਸ੍ਰੀ ਅੰਮ੍ਰਿਤਸਰ ਵਿਚ ਆਪਣੀ ਨਾਮੀ ਮਿਸਲ ਦੇ ਨਾਮ ਪਰ ਇਕ ਆਲੀਸ਼ਾਨ ਕਟੜਾ ਵਸਾਇਆ ਜੋ ਅਜੇ ਤਕ ਇਨ੍ਹਾਂ ਦੀ ਇਹ ਅਮਿਟ ਯਾਦਗਾਰ ਮੌਜੂਦ ਹੈ, ਜਿਸ ਵਿਚ ਇਨ੍ਹਾਂ ਵੱਡੇ ਵਪਾਰੀ ਦੂਰੋਂ ਦੂਰੋਂ ਲਿਆ ਕੇ ਵਸਾਏ।

ਹਾਏ ! ਸਦਾ ਕੌਰ ਵਿਧਵਾ ਹੋ ਗਈ

ਸੰਨ ੧੭੮੪ ਈ: ਦੀ ਦੀਪਮਾਲਾ ਨੂੰ ਬੀਤਿਆਂ ਅਜੇ ਕੁਝ ਦਿਨ ਹੀ ਹੋਏ ਸਨ ਕਿ ਸੰਸਾਰ ਚੰਦ ਕਟੋਚੀਆ, ਸਰਦਾਰ ਜੱਸਾ ਸਿੰਘ ਰਾਮਗੜੀਆ ਅਤੇ ਸਰਦਾਰ ਮਹਾਂ ਸਿੰਘ ਸੁਕ੍ਰਚਕੀਆ ਨੇ ਮਿਲ ਕੇ ਘਨੱਯਾ ਸਰਦਾਰ ਪਰ ਚੜਾਈ ਕਰ ਦਿੱਤੀ । ਬਟਾਲੇ ਤੋਂ ਦੋ ਕੋਹ ਦੱਖਣ ਵਲ ‘ਅਚਲ’ ਦੇ ਮੈਦਾਨ ਵਿਚ ਘਮਸਾਨ ਦਾ ਸੰਗਰਾਮ ਮਚਿਆ। ਇਸ ਸਮੇਂ ਘਨੱਯਾ ਮਿਸਲ ਦੀ ਅਗਵਾਈ ਬਿਰਧ ਸਰਦਾਰ ਜੈ ਸਿੰਘ ਦਾ ਬਹਾਦਰ ਸਪੁੱਤ ਸਰਦਾਰ ਗੁਰਬਖਸ਼ ਸਿੰਘ ਕਰਦਾ ਹੋਇਆ ਆਪਣੀ ਜਵਾਨ-ਮਰਦੀ ਦੇ ਜੌਹਰ ਦਿਖਾ ਰਿਹਾ ਸੀ। ਜਿੱਥੇ ਜਿੱਥੇ ਇਹ ਆਪਣੇ ਜਵਾਨਾਂ ਦੀ ਸਹਾਇਤਾ ਦੀ ਲੋੜ ਸਮਝਦਾ ਉੱਥੇ ਉੱਥੇ ਉੱਡ ਕੇ ਪਹੁੰਚਦਾ ਅਤੇ ਆਪਣੇ ਵੀਰਾਂ ਦੇ ਹੌਂਸਲੇ ਵਧਾਂਵਦਾ। ਇਹ ਸਿਲਸਿਲਾ ਸਵੇਰ ਤੋਂ ਦੁਪਹਿਰ ਤੱਕ ਇਕ ਰਸ ਜਾਰੀ ਰਿਹਾ। ਕਦੀ ਇਕ ਪਾਸਾ ਭਾਰੀ ਹੋ ਜਾਂਦਾ ਕਦੀ ਦੂਜੀ ਧਿਰ ਪਹਿਲਿਆਂ ਨੂੰ ਪਿਛਾਂਹ ਹਟਾ ਦਿੰਦੀ, ਇਸ ਤਰ੍ਹਾਂ ਜਦ ਕਿ ਖਟਾ ਖੱਟ ਤਲਵਾਰਾਂ ਚਲ ਰਹੀਆਂ ਸਨ ਅਤੇ ਮੋਹਲੇਧਾਰ ਤੀਰਾਂ, ਗਲੀਆਂ ਆਦਿ ਦਾ ਮੀਂਹ ਵਰ ਰਿਹਾ ਸੀ ਤਾਂ ਇਕ ਨਾਗ ਦੀ ਤਰ੍ਹਾਂ ਸ਼ੀਂ ਸ਼ੀਂ ਕਰਦਾ ਤੀਰ ਆਇਆ ਜੋ ਠੀਕ ਸਰਦਾਰ ਗੁਰਬਖ਼ਸ਼ ਸਿੰਘ ਦੀ ਛਾਤੀ ਵਿਚ ਲੱਗਾ ਅਤੇ ਇਸ ਰੰਗੀਲੇ ਜਵਾਨ ਦੇ ਜੀਵਨ ਦੀਆਂ ਸਾਰੀਆਂ ਰੀਝਾਂ ਸਦਾ ਲਈ ਮੁਕਾ ਗਿਆ, ਅਰਥਾਤ ਬਾਂਕਾ ਗੁਰਬਖ਼ਸ਼ ਸਿੰਘ ਮਰ ਗਿਆ ਅਤੇ ਸੁਖਾਂ ਲੱਧੀ ਸਦਾ ਕੌਰ ਵਿਧਵਾ ਹੋ ਗਈ। ਹੁਣ ਇਸ ਦੇ ਬਾਅਦ ਕਿਸੇ ਕੀਹ ਲੜਨਾ ਸੀ ? ਦੋਵੇਂ ਫੌਜਾਂ ਆਪਣੇ ਆਪ ਪਿੱਛੇ ਹਟ ਗਈਆਂ। ਇੱਨੇ ਨੂੰ ਮਿਸਲ ਦਾ ਇਕ ਸਵਾਰ ਵਿਸਾਖਾ ਸਿੰਘ ਨਾਮੀ ਘੋੜਾ ਉਡਾਂਦਾ ਹੋਇਆ ਬਟਾਲੇ ਪੁੱਜਾ ਅਤੇ ਸਦਾ ਕੌਰ ਨੂੰ ਆਖਿਓਸੁ- ‘ਰਾਣੀਏ ! ਤੇਰਾ ਸੁਹਾਗ ਸੁੱਟਿਆ ਗਿਆ !’ ਇਹ ਹਿਰਦੇ ਵਿਧਿਕ ਖਬਰ ਸੁਣ ਕੇ ਸਦਾ ਕੌਰ ਦੇ ਹੱਥਾਂ ਦੇ ਤੋਤੇ ਉੱਡ ਗਏ, ਪੈਰਾਂ ਥੱਲਿਓਂ ਧਰਤੀ ਨਿਕਲ ਗਈ, ਗਗਨ ਤੋਂ ਧਰਤੀ ਤੱਕ ਸਾਰੇ ਪਲਾੜ ਵਿਚ ਹਨੇਰਾ ਹੀ ਹਨੇਰਾ ਦਿੱਸਣ ਲੱਗਾ, ਪਰ ਇਹ ਗੱਲ ਵੱਡੀ ਹੈਰਾਨ ਕਰਨ ਵਾਲੀ ਹੈ ਕਿ ਇਸ ਸਮੇਂ ਇਹ ਰੁੰਨੀ ਨਹੀਂ ਪਿੱਟੀ ਨਹੀਂ, ਹਾਂ, ਝਟ ਉੱਠੀ ਤੇ ਖਬਰ ਲਿਆਉਣ ਵਾਲੇ ਕੋਲ ਖੜੋਤੇ ਸਵਾਰ ਨੂੰ ਆਖਿਓਸੁ “ਵੀਰਨਾ! ਇਹ ਘੋੜਾ ਮੈਨੂੰ ਦੇ ਦੇ।’ ਸਵਾਰ ਦੇ ਘੋੜੇ ਤੋਂ ਉਤਰਨ ਦੀ ਦੇਰ ਸੀ ਕਿ ਝੱਟ ਆਪ ਪਲਾਕੀ ਮਾਰ ਕੇ ਘੋੜੇ ਪਰ ਚੜ ਬੈਠੀ ਅਤੇ ਜੋਰ ਦੀ ਅੱਡੀ ਮਾਰ ਕੇ ਉਸ ਨੂੰ ਐਸਾ ਉਡਾਇਆ ਕਿ ਅੱਖ ਦੇ ਫੁਰਕਾਰ ਵਿਚ ਅੱਖਾਂ ਤੋਂ ਓਹਲੇ ਹੋ ਗਈ। ਹੁਣ ਆਪ ਸਿੱਧੀ ਰਣਭੂਮੀ ਵਿਚ ਪਹੁੰਚੀ, ਆਪਣੇ ਸਿਰਤਾਜ ਨੂੰ ਲਹੂ ਵਿਚ ਲਥ ਪਥ ਦੇਖ ਕੇ ਉਸ ਪਰ ਡਿਗ ਪਈ ਤੇ ਉਸਦਾ ਸੁਹਣਿਆਂ ਤੋਂ ਸੁਹਣਾ ਮੂੰਹ ਕਈ ਵਾਰੀ ਚੁੰਮਿਆ; ਮਨ ਦੇ ਜਜ਼ਬਾਤ ਦੇ ਹੁਲਾਰੇ ਵਿਚ ਉੱਚਾ ਉੱਚਾ ਕੂਕ ਕੇ ਆਖਿਆ – ਉਠੋ ਸਰਦਾਰ ਜੀ! ਅੱਖਾਂ ਖੋਲੋ : ਮੈਂ ਦਾਸੀ ਸਦਾ ਕੌਰ ਆਈ ਹਾਂ। ਮੇਰੇ ਨਾਲ ਦੋ ਗੱਲਾਂ ਕਰੋ ਨਾ ਜੀ, ਮੇਰੇ ਤੋਂ ਵਿਦੈਗੀ ਲੈ ਕੇ ਜਾਣਾ। ਮੈਂ ਐਦਾਂ ਰੁਠੇ ਹੋਏ ਨੂੰ ਕਦੇ ਵੀ ਨਾ ਜਾਣ ਦਿਆਂਗੀ। ਅੱਗੋਂ ਉੱਤਰ ਤਾਂ ਤਦ ਮਿਲਦਾ ਜੇ ਇਸ ਦੀ ਵੰਦਨਾ ਨੂੰ ਕੋਈ ਸੁਣਨ ਵਾਲਾ ਮੌਜੂਦ ਹੁੰਦਾ। ਬੋਲਣ ਵਾਲਾ ਤਾਂ ਲੰਮੀਆਂ ਉਡਾਰੀਆਂ ਲਾ ਕੇ ਉੱਥੇ ਜਾ ਪੁੱਜਾ ਸੀ ਜਿੱਥੋਂ ਪਰਤ ਕੇ ਕਦੇ ਕੋਈ ਆਇਆ ਹੀ ਨਹੀਂ।

ਪਤੀ ਦੇ ਸ਼ਸਤ੍ਰ ਆਪ ਪਹਿਨ ਲਏ

ਹੁਣ ਇਹ ਆਪਣੇ ਮਨ ਹਰਨ ਦੀ ਮਿ੍ਤੂ-ਦੇਹ ਤੋਂ ਉਠੀ ਤੇ ਉਸਦਾ ਸ਼ਸਤ੍ਰਾਂ ਵਾਲਾ ਕਮਰਕੱਸਾ ਆਪਣੇ ਹੱਥ ਨਾਲ ਖੋਲ ਕੇ ਝੱਟ ਆਪ ਪਹਿਨ ਲਿਆ ਅਤੇ ਆਪਣੇ ਸਿਰ ਦਾ ਦੁੱਪਟਾ ਲਾਹ ਕੇ ਸੁਹਣੀ ਤੇ ਹਲਕੀ ਜੇਹੀ ਪਗ ਸਜ਼ਾ ਲਈ। ਬੱਸ, ਇਸ ਦਿਨ ਨੇ ਸਰਦਾਰਨੀ ਸਦਾ ਕੌਰ ਜੀ ਦੇ ਜੀਵਨ ਵਿਚ ਇਕ ਮਹਾਨ ਪ੍ਰੀਵਰਤਨ ਲੈ ਆਂਦਾ।

ਰਾਣੀ ਸਦਾ ਕੌਰ ਵਲੋਂ ਘਨੱਯਾ ਮਿਸਲ ਦੀ ਅਗਵਾਈ ਕੀਤੇ ਜਾਣ ਦਾ ਇਕ ਮੁਸੱਵਰ ਵਲੋਂ ਬਣਾਇਆ ਗਿਆ ਚਿੱਤਰ (ਸਰੋਤ: ਬਿਜਾਲ/ਇੰਟਰਨੈਟ; ਜਿਸ ਸਰੋਤ ਤੋਂ ਇਹ ਚਿੱਤਰ ਮਿਿਲਆ ਹੈ ਉਸ ਤੋਂ ਚਿਤਰਕਾਰ ਬਾਰੇ ਜਾਣਕਾਰੀ ਨਹੀਂ ਮਿਲ ਸਕੀ। ਜੇਕਰ ਕਿਸੇ ਪਾਠਕ ਕੋਲ ਇਸ ਬਾਰੇ ਸਟੀਕ ਜਾਣਕਾਰੀ ਹੋਵਾ ਤਾਂ ਸਿੱਖ ਸਿਆਸਤ ਨਾਲ ਜਰੂਰ ਸਾਂਝੀ ਕਰੇ)

ਮੈਦਾਨ ਜੰਗ ਦੀਆਂ ਫੌਜਾਂ ਇਸ ਦਰਦਨਾਕ ਘਟਨਾ ਤੋਂ ਪ੍ਰਭਾਵਿਤ ਹੋ ਕੇ ਪਿੱਛੇ ਪਰਤ ਗਈਆਂ, ਇਸਦੇ ਉਪਰੰਤ ਸਰਦਾਰਨੀ ਸਦਾ ਕੌਰ ਨੇ ਆਪਣੇ ਜੀਵਨ-ਸਾਥੀ ਦਾ ਬਿਬਾਣ ਉਠਵਾ ਕੇ ਬਟਾਲੇ ਵਲ ਕੂਚ ਕਰ ਦਿੱਤਾ ਅਤੇ ਆਪਣੇ ਪ੍ਰਾਣ ਪਤੀ ਦੀ ਅੰਤਮ ਅਰਦਲ ਦੀ ਸੇਵਾ ਦਾ ਹੱਕ ਪੂਰਾ ਕੀਤਾ। ਬਟਾਲੇ ਪਹੁੰਚ ਕੇ ਨਗਰ ਦੇ ਬਾਹਰ ਉਤਰ ਵਲ ਸਰਦਾਰ ਗੁਰਬਖ਼ਸ਼ ਸਿੰਘ ਜੀ ਦਾ ਸੰਸਕਾਰ ਕੀਤਾ ਗਿਆ। ਕੁਝ ਦਿਨਾਂ ਦੇ ਬਾਅਦ ਸਰਦਾਰਨੀ ਜੀ ਨੇ ਇਸ ਥਾਂ ਪਰ ਇਕ ਪੁਖਤਾ ਸਮਾਧ ਤਿਆਰ ਕਰਵਾਈ। ਇਸ ਤਰ੍ਹਾਂ ਸਰਦਾਰਨੀ ਸਦਾ ਕੌਰ ਆਪਣੇ ਅਤਿ ਪਿਆਰੇ ਪਤੀ ਤੋਂ ਸਦਾ ਲਈ ਵਿਛੱੜ ਗਈ।

ਇਉਂ ਇਸ ਹਿਰਦੇ ਵਿਧਿਕ ਖਬਰ ਦੇ ਸੁਣਨ ਨਾਲ ਜੋ ਅਸਰ ਕਿਸੇ ਪਿਤਾ ਪਰ ਉਸਦੀ ਬੁਢੇਪੇ ਦੀ ਉਮਰ ਵਿਚ ਹੋ ਸਕਦਾ ਸੀ ਉਸ ਤੋਂ ਸਰਦਾਰ ਜੈ ਸਿੰਘ ਵੀ ਨਾ ਬਚ ਸਕਿਆ। ਉਸਦਾ ਇਹ ਕਹਿਣਾ ਠੀਕ ਸਾਬਤ ਹੋਇਆ ਕਿ ਮੇਰਾ ਲਾਡਲਾ ਗੁਰਬਖਸ਼ ਇਕੱਲਾ ਨਹੀਂ ਮੋਇਆ, ਉਹ ਮੈਨੂੰ ਵੀ ਆਪਣੇ ਨਾਲ ਮਾਰ ਗਿਆ। ਇਸ ਨਿਰਾਸਤਾ ਤੇ ਦੁਖ ਵਿਚ ਸਰਦਾਰਨੀ ਸਦਾ ਕੌਰ ਆਪਣੇ ਬਿਰਧ ਸਹੁਰੇ ਨੂੰ ਬੜਾ ਹੌਸਲਾ ਦਿੰਦੀ, ਪਰ ਉਸਦੇ ਟੁੱਟੇ ਹੋਏ ਦਿਲ ਨੂੰ ਮੁੜ ਜੋੜ ਕਿਸੇ ਯਤਨ ਨਾਲ ਵੀ ਲਾ ਲੱਗ ਸਕਿਆ ਅਰਥਾਤ ਸਰਦਾਰ ਜੈ ਸਿੰਘ ਵੀ ਕੁਝ ਸਮੇਂ ਬਾਅਦ ਸੰਸਾਰ ਤੋਂ ਕੂਚ ਕਰ ਗਿਆ।

ਸਦਾ ਕੌਰ ਮਿਸਲਦਾਰਨੀ ਦੇ ਰੂਪ ਵਿਚ:

ਇਹ ਤਾਂ ਉੱਪਰ ਦੱਸਿਆ ਜਾ ਚੁੱਕਾ ਹੈ ਕਿ ਸਰਦਾਰਨੀ ਸਦਾ ਕੌਰ ਨੇ ਆਪਣੇ ਪਤੀ ਦੀ ਲਹੂ ਨ੍ਹਾਤੀ ਲਾਸ਼ ਨੂੰ ਦੇਖ ਕੇ ਉਸ ਦੇ ਸ਼ਸਤ ਆਪ ਸਜਾ ਲਏ ਸਨ ਅਤੇ ਆਪਣੇ ਸਿਰ ਦੇ ਦੁਪੱਟੇ ਦੀ ਪੱਗ ਬੰਨ੍ਹ ਲਈ ਸੀ। ਹੁਣ ਜਦ ਇੱਕੋ ਇਕ ਪਿੱਛੇ ਰਹੇ ਸਹੁਰੇ ਦਾ ਸਹਾਰਾ ਵੀ ਸਿਰ ਤੋਂ ਉੱਠ ਗਿਆ ਤਾਂ ਇਹ ਇਕੱਲੀ ਰਹਿ ਗਈ, ਪਰ ਇਹ ਘਾਬਰੀ ਨਹੀਂ, ਇਸ ਹੌਂਸਲਾ ਨਹੀਂ ਹਾਰਿਆ ਸਗੋਂ ਨਿਡਰ ਸ਼ੇਰਨੀ ਦੀ ਤਰ੍ਹਾਂ ਮੈਦਾਨ ਵਿਚ ਆ ਗਈ ਅਤੇ ਆਪਣੀ ਬਲਵਾਨ ਘਨੱਯਾ ਮਿਸਲ ਦੀ ਕਮਾਨ ਆਪਣੇ ਹੱਥ ਵਿਚ ਲੈ ਲਈ। ਥੋੜੇ ਦਿਨਾਂ ਵਿਚ ਹੀ ਇਸ ਨੇ ਇਸ ਭਾਰੀ ਕਠਨ ਕੰਮ ਨੂੰ ਐਸੀ ਯੋਗਤਾ ਨਾਲ ਚਲਾਇਆ ਕਿ ਦੇਖਣ ਵਾਲੇ ਹੈਰਾਨ ਰਹਿ ਗਏ। ਇਹ ਖੁਦ ਸ਼ਸਤ੍ਰ ਅਸਤ੍ਰ ਸਜਾ ਕੇ ਮਿਸਲ ਦੇ ੮੦੦੦ ਸਵਾਰਾਂ ਦੀ ਅਗਵਾਈ ਵਿਚ ਨਿਕਲਦੀ ਅਤੇ ਉਨ੍ਹਾਂ ਦੀ ਐਸੀ ਯੋਗਤਾ ਨਾਲ ਰਹਿਨੁਮਾਈ ਕਰਦੀ ਕਿ ਸਰਦਾਰ ਜੈ ਸਿੰਘ ਤੇ ਗੁਰਬਖ਼ੀਸ਼ ਸਿੰਘ ਦੀ ਅਣਹੋਂਦ ਕਿਸੇ ਦੇ ਚਿਤ ਚੇਤੇ ਵੀ ਨਾ ਰਹੀ।

ਚੱਲਦਾ …

(ਇਸ ਜੀਵਨੀ ਦਾ ਅਗਲਾ ਭਾਗ ਆਉਂਦੇ ਦਿਨਾਂ ਵਿਚ ਸਾਂਝਾ ਕੀਤਾ ਜਾਵੇਗਾ ਜੀ)

Shaheed Baba Gurbachan Singh Manochahal

2020-02-09T10:01:00.001-08:00

The Man who dedicates his life to Sikh Panth

Bhindranwale Tigers Force of Khalistan

Baba Gurbachan Singh was the last major Sikh Resistance leader to fall. The Indian Government had put a RS 25 lakh reward on his head and was searching the entire Tarn Taran area for him, conducting 45 raids at one time to trap him. Baba Ji escaped each time and continued to be a painful thorn in India’s side. When all the other Singhs had been martyred and the entire Indian Security Force was on his trail, he refused the order to go and hide in Pakistan and spit on the offer to surrender. He simply could not be caught. Even in the end, he was martyred not by police bullets, but by the betrayal of those he considered his own.

Baba Ji was a Sant Sipahi and a farsighted General. In honour of Baba Ji’s 12th Shaheedi anniversary falling on February 28, I will be posting the story of this Sikh hero as well as stories about his time in the struggle.

Birth

Baba Gurbachan Singh Manochahal was born on June 6, 1954 at village Manochahal in Amritsar district. His parents were Bapu Atma Singh and Mata Gurmej Kaur. His parents were simple farmers but their family had a heritage of struggle against injustice. Bapu Atma Singh’s uncle had become shaheed in the Jaito Morcha, marching against the British Raj. Baba Gurbachan Singh was from childhood a very strong and muscular boy. He enjoyed wrestling and other sports. The family moved from village Manochahal to Nausherae Panooaa(n) when Baba Ji was still young because his mother’s brothers had left for Singapore and left behind a large farm that had to be maintained.

Becoming a Baba

Baba Ji was in the tenth grade when once he saw a boy inappropriately teasing and harassing a group of girls. Baba Ji grabbed the troublemaker and beat him badly. The teacher found out and in front of the entire class asked the young Gurbachan Singh to explain why he had beaten the other boy. Baba Ji explained, “Sir, he was harassing the bibis and after all, all women should be like our sisters. So, I couldn’t help myself and I did what I had to.” The entire class began to laugh at Gurbachan Singh’s use of the word “bibis” for the schoolgirls. The teacher laughed and said, “I see! These girls are “bibis” and you would be the “Baba Ji.” All students! From now on, everyone will call Gurbachan Singh, Baba Ji!” After that day, the nickname “Baba” stuck and everyone began to call him Baba Gurbachan Singh. In the entire area, people began to know him as “Baba Ji.”

Days in the Army

Baba Gurbachan Singh completed his education and at his father’s wishes, decided to join the army. Baba jee was 6”1 and over 200 pounds. The army happily enlisted him as an “A level” recruit. Even in the army, the name “Baba” Gurbachan Singh stuck. He was known for doing paath and being a devoted Sikh, even though he was not yet Amritdhari. Every day he dedicatedly did his nitnem. One day, as Baba Ji was doing nitnem, he fell into deep Samadhi (meditation). The time for the daily military parade came and went and Baba jee had no awareness of it. The officer in charge of the parade demanded to know where Baba Gurbachan Singh was. The other soldier tried to explain that he was meditating but the Hindu Officer had a bias against Sikhs and refused to understand.

The officer went to Baba Ji and shook him into awareness. Baba jee apologized for missing the parade and explained he was reciting Gurbani. The officer responded by making fun of the Sikh faith and insulting the Gurus. Baba Ji’s anger couldn’t be controlled and he tackled the officer. His fists flew and the officer shrieked for someone to help him. The other Sikh soldiers watching did nothing as they knew how much the officer hated Sikhs. The beating continued for some time when finally other officers came and stopped Baba jee. Baba jee had broken the Hindu officer’s arm and his nose. Baba Gurbachan Singh was arrested and court marshalled. After a year of prison, Baba Ji left the army and returned home with a desire to dedicate his life to Sikhi.

Meeting Sant Kartar Singh Bhindranwale

Although Baba Gurbachan Singh did nitnem and had a love for Sikhi, he was still not Amritdhari. Baba Ji always attended programs by various Sants and one day he found out that Sant Kartar Singh Bhindranwale would be coming to his village for a program. Baba Ji was very moved by the katha and wanted to speak with Sant Kartar Singh. Sant Kartar Singh Ji Bhindranwale encouraged him to become Amritdhari and so Baba Ji did so within just a few days. After receiving the gift of amrit, Baba Gurbachan Singh decided to travel with Jatha Bhindran. He became very close to Sant Kartar Singh and also learned Gurbani Santhaya and Katha. Baba Ji had memorized many banis and had a very long daily nitnem which he began very early at amrit vela. After the passing of Sant Kartar Singh Ji Bhindranwale, Sant Jarnail Singh Ji Bhindranwale became the next Jathedar of the Jatha and Baba Ji was also very close to him.

1978 and After

In the 1970s, the Indian government sponsored Nirankari cult began to come to the forefront and publicly derided the Sikh faith and insulted the Sikh Gurus. The cult chief, Gurbachana was known to have said insulting things like “Guru Gobind Singh made the Panj Pyare, I’ll make the sat sitaray”. He also insulted Guru Granth Sahib.

On April 13, 1978, the Nirankaris had a march through Amritsar in which slogans against the Sikh religion were shouted. Singhs from the Akhand Kirtani Jatha and Jatha Bhindran marched peacefully against the Nirankaris but were brutally attacked. 13 Singhs were martyred and many more were injured. Baba Gurbachan Singh had also taken part in this protest and was shot in the arm. When the Nirankaris continued with their insulting parchar and were protected by the Indian Government, the Singhs began to punish the Nirankaris themselves and Baba Gurbachan Singh also wanted to join this movement. When he asked Sant Jarnail Singh for permission, Sant Ji kept saying that Guru Sahib was to take a very big sewa from him yet. Sant Jarnail Singh asked Baba Gurbachan Singh to return to his village of Nausherae Panooaa(n) and direct the building of Gurdwara Baba Dhanna Singh Kaviraj there. Baba Ji accepted this hukam and returned to his village, but visited Sant Jarnail Singh Ji Bhindranwale regularly even after.

Sant Jarnail Singh Bhindranwale & Baba Ji

Baba Gurbachan Singh Manochahal’s relationship with Sant Jarnail Singh was very close. Once, someone in Nausherae Panooaa(n) made the accusation that Baba Gurbachan Singh didn’t even know Sant Jarnail Singh and was using his name for his own purposes. Baba Ji gathered the Sangat and travelled to Amritsar to disprove this allegation. Baba Ji and the Sangat went to the roof of Guru Ram Das Langar and when Baba Ji told Sant Jarnail Singh about what had been said, Sant Ji replied, “Gurbachan Singh is so near to me that he can cut off my head and take it away if he wants.”

When in 1982, Sant Jarnail Singh Bhindranwale had gone to Bombay, the Indian Government thought it was the perfect time to capture him. The police surrounded the area and when Sant Ji received word of this he thought of a clever ruse. Baba Gurbachan Singh, who had been travelling with the Jatha, was about the same height as Sant Ji and wore the same style of clothes. He covered his face and lay down in Sant Ji’s bed so those watching would be fooled. Until Sant Ji had made his escape, Baba Gurbachan Singh continued to lie in bed and when he finally got up, the government agents were shocked and disappointed that their opportunity to arrest Sant Ji had passed.

Later when Baba Gurbachan Singh would volunteer for different missions to punish the enemies of the Panth like Bhajan Lal and various police officers, Sant Jarnail Singh would always say, “These are all small jobs for you. I am going to take a very big sewa from you eventually.”

The Gurdwara in Nausherae Panooaa(n) where Baba Ji did sewa was regularly visited by Singhs serving in the Movement.

1984

As the days of the attack seemed to be drawing nearer, Sant Jarnail Singh Bhindranwale sent a message to Baba Gurbachan Singh for him to come meet him at Sri Darbar Sahib. Baba Gurbachan Singh was waiting for the opportunity. Sant Ji met Baba Ji very warmly and told him that an attack on Sri Darbar Sahib was imminent. Baba Ji requested that finally this time his sewa should be accepted and he would join Singhs in defending the Complex and become Shaheed. But Sant Ji knew that this Singh would one day be a General that would shake all of India. Sant Ji said that not all the Singhs should be Shaheed in the attack. That after the attack the struggle must continue and it would no longer be a struggle for greater water rights or concessions from the Centre, it would only be for independence, for Khalsa Raj. Baba Ji vowed to give his all in the fight for the Panth and for sovereignty. Sant Jarnail Singh gave Baba Gurbachan Singh a Saropa and lovingly ordered him to return to his village and not return until summoned. Baba Ji knew this would be their final meeting.

The attack took place and the Singhs defending Darbar Sahib became Shaheed after wreaking havoc on the Indian Army. Baba Gurbachan Singh knew that the “Big sewa” Sant Ji had spoken of was now at hand. Even before the 1984 attack, Baba Gurbachan Singh was a wanted man. The security forces knew he was close to Sant Jarnail Singh Bhindranwale and was committed to the Sikh nation. As early as 1980 the police had once surrounded Gurdwara Baba Dhanna Singh in Nausherae Panooaa(n) where Baba Ji was doing sewa and ordered Baba Ji to surrender. Baba Ji told the police party that he would change his clothes first. He went inside his room and came out with a big kirpan. Taking it out of its sheath, Baba Ji bellowed, “Whoever has got the courage can come and arrest me.” The police party was terrified and no one approached. By this time the village Sangat had also assembled and the Police were forced to return to their stations empty-handed. In 1981 Baba Ji had begun to carry a revolver and knew that the Sikh struggle would have to resort to arms.

June 1984 & After

Baba Ji’s heart was breaking when news of the attack on Darbar Sahib arrived. He was wishing that he too could join his fellow Singhs in defence but he was bound by Sant Jarnail Singh Ji’s orders. He knew Sant Ji wanted him to organize the Sikh Freedom movement after the attack.

When villagers began to march towards Sri Darbar Sahib Baba Ji understood their pain, but knew this would be fruitless. Thousands of Sikhs had risen up from the villages and had been mowed down by the army. Baba Ji sent messages everywhere that marching on Amritsar without any weapons was useless. They should wait for weapons and then together, with a set strategy, they would fight the government. In this way Baba Gurbachan Singh saved many lives and laid the foundation for the future movement.

No Compromise

After the attack, those Singhs who were close to Sant Jarnail Singh and were ready to take on the government began to have secret meetings. Reporter Dalbir Singh was a well-educated journalist who knew Sant Jarnail Singh very well. He gathered with the remaining Singhs like Manbir Singh Chaheru (General, Khalistan Commando Force) and others and told them that a fight for Khalistan would not be useful. He said that there were not enough Singhs to fight and the Indian government had a security force that could not be defeated so easily. The other Singhs began to discuss with Dalbir Singh about what could be done. When Baba Manochahal was asked for his opinion, he said plainly, “Paji, the government and its agents have oppressed the Sikhs. They’ve dishonoured our mothers and sisters. We are going to take justice for that. Regarding all these political issues you’re talking about, you can deal with them as you see fit.” There was no discussion left. Baba Ji was determined to keep his promise of fighting for Sikh freedom.

Early Battles

Through 1985, Baba Gurbachan Singh began to organize the Singhs to fight against Indian oppression. He made speeches and created popular support for an armed movement.

The police were on Baba Ji’s trail and once even managed to capture him. The CRPF (Central Reserve Police Force) had sideswiped Baba Ji’s motorcycle one night and then after tying him, threw him in their jeep. Baba Ji managed to untie himself and after pushing his captors, jumped from the moving jeep. He ran through the fields and managed to escape.

This was just the beginning. Baba Ji’s true life as an outlaw would begin after a battle in his own home village Manochahal. Baba Ji had gone to meet his family and was to spend the night in a small hut in the fields when someone informed the police. Baba Ji and his brother Bhai Mahinder Singh were asleep when the police party surrounded the hut. The head of the police party knocked on the door and shouted for Baba Manochahal to surrender. Baba Manochahal knew that the situation was dire and decided to buy some time. He demanded that the village head (sarpanch) be summoned and only then would he come out. The police brought the sarpanch and when the sarpanch went to speak with Baba Gurbachan Singh, he tried to explain that the hut was completely surrounded. The Police again demanded that Baba Ji open the door. The sarpanch was asked to stand aside. Baba Ji then yelled from inside, “Give me a flashlight!” The police were confused and asked “Why do you need it?” Baba Ji replied, “We’ve locked the door from the inside and need it so we can see the lock!” The police passed a torch through the space under the door. Baba Ji and his brother armed their assault rifles and set them on “burst”. Baba Ji threw open the door and began to fire. The CRPF officer at the door fell immediately and the others also came under fire. The Bihari officers began to run in all directions, screaming “Run! They’re going to kill us!” Baba Ji and his brother jumped over the officers who were still lying in position. A Punjab Police officer tried to tackle Baba Ji as he was running but also failed. Baba Ji had wreaked havoc on the police and escaped. One officer thought Baba Ji was chasing him and for 3 kilometres ran in front of Baba Ji. Baba Gurbachan Singh did not harm the poor police officer and let him go.

Panthic Committee & The Bhindranwale Tigers Force

By 1986, the Sikh Freedom movement had begun and a five member Panthic Committee was formed to give the movement direction. The Singhs choosing the Committee were all affiliated with Damdami Taksal and had chosen five Singhs also affiliated with Taksal. Baba Gurbachan Singh requested that at least one Singh from Babbar Khalsa be chosen and he would give up his own spot if needed. The other Singhs did not agree and the Committee was announced. Baba Gurbachan Singh felt that without including all members of the struggle, regardless of their Jathebandi, the Committee would not accomplish all it would have, but he continued on as a member.

A Sarbat Khalsa was called on January 26, 1986 in which the Panthic Committee was announced to the Sikh Panth. The five members were Baba Gurbachan Singh Manochahal, Wassan Singh Zaffarwal, Bhai Dhanna Singh, Bhai Aroor Singh and Bhai Gurdev Singh Osmanwala, Bhai Gurdev Singh Kaunke was appointed acting Jathedar of Sri Akal Takhat Sahib. The Sarkar Takhat that was built by the Indian Government to stand in place of the destroyed Sri Akaal Takhat Sahib was also ordered to be destroyed. The kar sewa of the new Sri Akal Takhat building began that day.

On April 29, 1986 the Panthic Committee called a press conference at Sri Darbar Sahib and made the declaration of an independent Sikh nation, Khalistan.

Baba Gurbachan Singh along with the other Singhs had gone into Darbar Sahib undercover. Baba Ji tied his beard and took on the appearance of a lawyer, complete with briefcase. On April 30, Bhai Gurdev Singh was arrested and Baba Gurbachan Singh was appointed acting Jathedar of Sri Akal Takhat Sahib. In the period that followed it was always confusing who was Jathedar as this position changed quite frequently. Baba Ji was once again appointed Jathedar on October 23, 1987. It was at this time that Baba Gurbachan Singh emerged as head of a new organization: The Bhindranwale Tigers Force of Khalistan (BTFK). Some top lieutenants who worked with Baba Ji were Bhai Sukhwinder Singh Sangha, Bhai Satnam Singh Sheena and Bhai Surjeet Singh Behla. Baba Ji’s brother Bhai Mahinder Singh also was a close associate.

Trip to Pakistan & Tragedy

Baba Manochahal decided to make a trip to Pakistan to secure arms for the Singhs. In his absence, he appointed Bhai Mahinder Singh to supervise operations. When arms arrived, Bhai Mahinder Singh and Bhai Sukhwinder Singh had a disagreement about the distribution and both parted company. The touts of the Indian Government decided to make use of this disagreement. They tricked some Singhs working under Bhai Sangha into shooting Bhai Mahinder Singh. They were told he was a goon and terrorizing the common people. Without checking on whom they were attacking, the foolish recruits ended up shooting Bhai Mahinder Singh. Baba Gurbachan Singh returned to Punjab to find out what had happened and many Singhs blamed Bhai Sangha for the death and asked that Baba Ji take revenge. Baba Ji asked for an explanation from Bhai Sukhwinder Singh and then after hearing the story simply said, “What’s done is done. In the future be sure about whom it is you’re going to shoot.” The Singhs in the Jathebandi were shocked that Baba Ji would let his brother’s death go unpunished but Baba Ji insisted that the mission was Khalistan and to get caught in small personal battles was self-defeating. Bhai Sangha eventually left the Majha area and operated out of Malwa independent of Baba Ji. When eventually Bhai Sangha was martyred, Baba Gurbachan Singh expressed his sadness and when others Singhs pointed out that Sangha had left the Jathebandi, Baba Ji said, “our goal was the same. Everyone makes mistakes and we should over look them.”

Daily Routine and Rehit

In the early days of the movement, Baba Gurbachan Singh kept a hideout in the swamps of the Mand area. Here he set up some huts and also a separate hut for Guru Granth Sahib. Baba Ji would sleep on the floor and every day wake up at amrit vela and do two hours of naam abhiyaas. After, he would complete his very long nitnem and do sehaj paath from Guru Granth Sahib. Baba Ji daily completed five Sukhmani Sahibs even in the thick of battle.

After his morning paath Baba Ji would read up to seven different newspapers to keep aware of events and government propaganda. He would plan strategic strikes that would weaken India’s hold on Punjab and break the occupier’s confidence. During this time, Baba Ji even had amrit Sanchars at this small dera for those who wanted to become Khalsa.

Baba Ji & the Pirs

If anyone has been to Punjab they will see that at every half kilometre, there is the grave of a Muslim Pir (saint). These graves are often not even real and made just to make money. Ignorant Hindus and Sikhs even worship these graves and when going past them, villagers are very afraid.

Once Baba Gurbachan Singh and another Singh were passing the grave of “Gainda Shah”. The Singh with Baba Ji stopped at the grave and because of fear, offered his respects. Baba Ji stood afar and watched all this. When the Singh was finished, Baba Ji took off his shoe, walked to the grave and began to hit it. The other Singh was terrified and shocked. But when nothing happened, Baba Ji walked away without a word, that Singh and other villagers watching understood that the graves had no power. In Nausherae Panooaa (n), there is a grave of a Pir that is considered holy by mothers with sons. They give their sons first pay to those looking after the grave. Baba Ji’s mother also once went to the grave and offered prayers for Baba Ji’s protection and gave Rs. 500. Baba Ji found out about this. When he went home to visit his family one night after his return from Pakistan, his sister-in-law asked, “Do Muslims also come to matha tekh at Nankana Sahib?” Baba Ji angrily replied, “Muslims aren’t idiots like you who leave their own places of worship and wander about elsewhere.” The family understood what Baba Ji was referring to.

Baba Ji used to also speak against fake Sants. One such Sant was thought to have magical powers. A Singh asked Baba Ji, “Don’t you feel afraid talking badly about that Sant? Aren’t you afraid of being cursed?” Baba Ji replied, “If Guru Gobind Singh’s Singhs start getting effected by the curses of these Saadhs, then what point is there in being a Singh? If these curses did effect us, I’d take my kirpan and give it back to Guru Sahib and ask him what was the point of being his Singh if we still have to fear fake Saadhs like that.” Baba Gurbachan Singh was becoming the head of a very powerful force and the people of Punjab were giving them all possible support. In the plains of Punjab, a guerrilla movement is almost impossible unless the people are willing to hide and shelter the fighters. Rural Punjab was almost completely under the control of the Singhs and the Indian Security Forces were afraid to even go near them.

Respect for Human Life

Baba Manochahal was respected as being one of the wisest of Generals in the movement. Baba Manochahal was very opposed to waste. When in an encounter, he would stay very calm and only fire when he was sure the bullet would be effective. He once said to Bhai Surjit Singh Behla, “In an eight hour encounter I fired a total of 150 rounds. You Singhs fire so many rounds for no reason at all.” When once some Singhs of a different group killed a police informant and his entire family, Baba Manochahal met the leader of the group and said, “If he was an informant then you should have eliminated just him. Why did you kill his children?” Baba Ji never killed a Hindu for just being a Hindu. He was completely opposed to pointless killing. In a meeting of Singhs Baba Ji explained, “A child is born and then it takes at least 18 years for him to become a man. It cannot be called humanity to mow him down based on a decision made in just a few seconds. It’s important to give people at least three chances to correct themselves.

Character Assassination

The government was becoming afraid that Punjab was slipping from their grasp. They decided to change the way in which the battle was being fought. New groups were formed under the direction of various police officers. These groups dressed like Singhs but went into villages to loot, rape and kill. After performing their disgusting deeds, they would shout Khalistan slogans and leave. The government also began to spread falsehood about Baba Manochahal that he was involved in rapes and looting and even that he had links to the government. But all these stories were false. Baba Ji always treated all women as sisters. Once the Singhs kidnapped a police officer and his wife in order to secure the release of some captured Singhs. When the police kidnapped or arrested Singhs’ women family members, they were abused with filthy language and often even raped. Baba Manochahal treated the police officer’s wife like a sister and when they couple was released, just like a brother sends away his real sister, Baba Ji gave her a new suit.

The government itself had spread the rumour that Baba Manochahal had links with Buta Singh, a Congress Minister. It said that Baba Ji was not being caught because he was staying in Buta Singh’s mansion and receiving shelter there. There was of course no truth to this. Baba Gurbachan Singh used to spend his nights in fields or families’ houses. He travelled by bicycle or by foot most often and lived a very simple life. Once it was raining and Baba Ji was sitting in a sugar cane field. He had spread a plastic sheet over top, but it was beginning to leak. A Singh came to meet him and Baba Ji laughed, “Welcome! Come and see Buta Singh’s mansion. Wipe your feet outside or you’ll muddy the rugs.”

Satwant Singh & Kehar Singh’s Bhog

Bhai Satwant Singh and Bhai Kehar Singh were hung for their involvement in the assassination of Indira Gandhi on January 6, 1989. All Sikh Resistance Movement fighters organized a common Akhand Paath Sahib in their memory. Bhai Wadhawa Singh Babbar sang the shabad “Sajan meray ranglay.” In a very moving way, all the Singhs became emotional. All the Movement leaders were present, Bhai Wadhawa Singh Babbar, Bhai Gurjant Singh Budhsinghwala, Bhai Paramjit Singh Panjwar, Bhai Charanjit Singh Channi and others.

Some attempts were being made at having unity between the different groups. But as is the case with all Sikhs, there were serious differences and the Indian government too had succeeded in some ways at creating distrust. There were whispers that perhaps Baba Manochahal really was a government agent and maybe he really did allow raping and looting. As the discussions were continuing, Baba Manochahal stood up and declared, “I, Manochahal, have been accused of a lot wrong things. I’m a government agent, I’m a looter, and I’m also friends with Buta Singh. Apparently I’ve bought a lot of land in UP (using the money of the panth) but I want to say that wherever you find this land, you can distribute it in the Panth. My fight is dedicated to Sant Jarnail Singh Bhindranwale’s words and I won’t back down from that, regardless of whether my family is finished and my children are cut to pieces in front of me. If Banda Singh Bahadur could have his child’s heart put in his mouth, why can’t I? I also tasted the same Guru’s amrit. I could be accused of anything and I wouldn’t care. All I care is that my Kalgeeaa(n) Wala is not disappointed with me and then for all I care, the entire world can be angry.”

Battle of Rataul

One of the most famous battles in the history of the modern Sikh Movement took place in village Rataul. Baba Manochahal and some companions were staying in this village when it was cordoned off by the police. One Singh was resting at the house, different to the one being used by Baba Manochahal, when the police entered. The Singh entered an underground bunker. The police became suspicious since a set of muddy foot prints could be seen leading to a corner and then mysteriously disappeared. When they went to the corner and moved a drum of flour, the entrance to the bunker became visible. Right away, the Singh inside opened fire and dropped the entire group. The cowardly Indians began to run in different directions and the Singh managed to escape from that house. Word was sent to Baba Manochahal that the village was surrounded and he should escape. Baba Ji along with his body guard broke the cordon and escaped. Inside the village, 5 Singhs gathered at a house where they had made a concrete bunker. They had decided to show the police what a real encounter was like. The army along with police divisions from Amritsar, Gurdaspur, Tarn Taran and Batala surrounded the area. The Singhs were well armed and had sniper rifles as well. A DIG of the police was trying to lead his men and give them courage to fight when the Singhs shot him dead. The loss of such a high ranking officer demoralized the already scared troops. The Singhs continued to bellow jaikaray from inside the bunker as they fought. Police officers attempted to pick up the body, but each time were forced to retreat under fire. The body lying there continued to demoralize them.

The Singhs fought for a total of 72 hours. The Security forces had lost so many men that it could no longer stand to fight anymore. They ordered a helicopter and had the bunker bombed. The five Singhs inside were all Shaheed but they showed the world that Guru Gobind Singh’s words “Sava lakh say ek laraaoo(n)” are still true.

Election Boycott

The Indian Centre ordered elections for Punjab on February 19, 1992. A group of Sikh fighters under the Panthic Committee headed by Dr. Sohan Singh ordered the Sikhs to boycott the elections. Baba Gurbachan Singh on the other hand wanted the Sikhs to take part in the elections and by electing Panthic Singhs, show that the will of the people was Khalistan. Once a Panthic government was formed in Punjab, it could pass a motion for independence and show that Khalistan was the will of the people. Even if such a government were dismissed by the Centre, the will of the people would have been expressed as being in favour of independence.

Baba Manochahal’s stand was criticized by many and Dr. Sohan Singh called him an agent of the government. Baba Ji replied, “The time will come when the Panth will know who is a government agent and who is not. But that time is unfortunately not going to come any time soon.” Dr. Sohan Singh is still alive today, walking a free man on the streets of Chandigarh. Some misguided fighters went so far as to attack Baba Ji’s family in their home. Baba Ji’s companions asked him to reply to this attack in kind but Baba Ji simply said, “If they are making a mistake, should I make a mistake just like them too? The government already wants that we should fight and kill each other. Should we help the government by fighting each other?”

Baba Ji kept encouraging the Sikh Movement leaders to not boycott the election saying that if they participated they would clearly win but if they did not, Baba Ji said, “it’s like taking off our shoe and handing it over to our enemy to beat us over the head with. Singhs! Please don’t make this mistake.” But short sightedness resulted in a boycott of the Punjab elections. Baba Ji lamented, “The election boycott is going to have a deadly effect on us. It’s going to throw the Sikh Movement decades behind. Just watch, those people who today are considering it an honour to invite us to their houses are not even going to give us food when we ask them for it nor even open their doors when we knock. We’re going to be slaughtered, the Akali leaders are going to be thrown in prison and the entire struggle will be setback decades. We’re going to boycott the elections and then we’re going to see the big pillars of our movement drop, one by one.” Baba Ji’s words were nothing less than a prophecy of the bleak future.

The Congress and KPS Gill

The Congress government won the election with a voter turnout of less than 10%. The Hindu voters elected the Congress government on their promise to finish the Sikh Movement.

After the election, the new Chief Minister of Punjab, Beanta and the Punjab Police Chief, KPS Gill had a meeting. Beanta made clear that the Movement should be finished at all costs. KPS Gill said he could do the job, but he would need complete control over the police with no interference from anyone. No one should object to anything he did based on human rights or anything else. He could do the job, but it would be a bloody mess. Beanta agreed and so began the beginning of the end. KPS Gill was given a free hand by the new Chief Minister of Punjab, Beanta and so began a wave of terror in Punjab that had not even been seen in the reign of the Mughals or Afghans. Entire families of Sikh fighters were murdered in barbaric ways. Families that gave shelter to the Singhs were publicly tortured to death. Villagers no longer knew who the real fighters were and who were the gangs put out by the Indian Security Forces. They became reluctant to open their doors at night.

Baba Manochahal’s Family

Baba Gurbachan Singh was married and had three sons. When he began his life underground, Baba Ji wrote a poem for those who were waiting for him. In a part, he wrote:

Why are you sad friend?

Don’t bite your lip

Try and understand my thoughts.

We have left with a hope in our minds.

Without fulfilling it, we will not return.

Baba Ji left, knowing that he was sacrificing his family, but he had given his word to sacrifice his all for the cause of Sikh independence. The police first seized Baba Ji’s home in Nausherae Panooaa(n) and made his family homeless. They made the home a police station. When the family returned to village Manochahal, the police would harass them every day and take them for interrogation. The police even arrested Baba Ji’s eight year old son. Baba Gurbachan Singh Ji’s 70 year old father Bapu Atma Singh was arrested many times and was then martyred in police custody. His body was never returned. Baba Ji’s younger brother, Nirvair Singh was abducted by the police in August 1992 and after a month of unspeakable torture was killed on September 9, 1992 in a fake encounter. Baba Ji’s 12 year old son, Harbrinder Singh was staying with a woman Baba Ji considered his sister, Bibi Parmjeet Kaur. Harbrinder Singh had gone to school one day when, Bibi Parmjeet Kaur was arrested along with her husband and younger son. Bibi Parmjeet Kaur was tortured with electric shocks and the police demanded she tell them where Harbrinder Singh was, but she did not falter and refused to speak. Harbrinder Singh was met at school by Bibi Parmjeet Kaur’s brother who took him to a secure place. After that, he spent his childhood going alone from one Dera to another, doing sewa and wondering where his family was or if they were even alive. Baba Ji’s mother, 62 year old Mata Gurmej Kaur was also abducted by the police and killed in the fall of 1992. The rest of Baba Ji’s family survived by living in hiding.

In total, 43 of Baba Gurbachan Singh’s family members were arrested and tortured. They were forced by the police to do an ardas for Baba Ji’s speedy death or capture. The families were kept in illegal custody for nine months. Five of them never returned home. The police wanted that the families of the Sikh fighters would themselves turn in the Singhs or wish for their death so they would be spared further torture.

Shaheedi of Other Singhs

Just as Baba Gurbachan Singh had predicted, the leaders of the Sikh Resistance Movement began to fall one by one. With human rights no longer a factor, KPS Gill ordered his men to slaughter families and torture those who might have information. Bhai Rashpal Singh Chhandran, head of the Malwa Bhindranwale Tiger Force was martyred on June 18, 1992. Bhai Gurjant Singh Budhsinghwala of the Khalistan Liberation Force was martyred on July 31 1992 and then 10 days later, Bhai Sukhdev Singh Babbar, Jathedar of Babbar Khalsa became a Shaheed.

When Baba Ji heard about the Shaheedi of Bhai Sukhdev Singh Babbar, he was staying with his sister. Baba Ji read the news and tears began to flow from his eyes. His sister had not seen this happen before and asked, “But you used to say that Sukhdev Singh Babbar was opposed to your political stands [The Babbars had supported the election boycott] and now you are crying? What is going on?” Baba Ji replied, “Yes, I had a strong disagreement with him, but we had the same mission. And he was after all just like my brother.” Baba Ji continued to be very depressed and would not eat. His sister couldn’t bear this anymore and brought Baba Ji’s mother to check on him. But by the time Mata Gurmej Kaur arrived, Baba Ji had recovered and told her to return home.

The police said many filthy things about Bhai Sukhdev Singh Babbar’s character. The newspapers were completely in control of the government. No statements from Sikh Organizations were allowed to be printed and any success by Sikh fighters was also not reported. Baba Ji decided that something must be said to defend the memory of his brother, so he released a tape defending Bhai Sukhdev Singh’s character.

Further Atrocities

Baba Gurbachan Singh was now the last Sikh Resistance leader left in Punjab. The others had crossed over to Pakistan and requested that he too should join them. Baba Ji refused. He said that he would never leave the battlefield. How could he ask Singhs to continue the fight if he himself ran away?

Baba Ji was now beginning to run out of hideouts. The police had arrested all those even suspected of knowing him and tortured them all severely. Many hideouts were revealed and Baba Gurbachan Singh’s weapons and ammunition seized. Out of the group of people arrested, one Singh, Bhai Harpal Singh, had refused to reveal any information on Baba Ji. The police ripped his body apart with severe torture. There was another man in the group named Didar Singh who even before being hit once revealed everything. The police treated him very well. Now, whenever the police arrested someone with connections to Baba Gurbachan Singh, they brought out both Bhai Harpal Singh and Didar Singh. Bhai Harpal Singh could not stand and his clothes were ripped and bloodied. Didar Singh was dressed in clean fresh clothes and would sit comfortably. The police would say, “Look at both of them. One talked and the other didn’t. We found the hideout and arms anyways so it didn’t matter. Now it’s up to you, what you want to do.” Many people who saw this were scared into telling all.

Raids were conducted everywhere to find Baba Gurbachan Singh. Coordinated raids took place at the same time at between 40 and 60 different places but still Baba Ji could not be found.

Fearless

Baba Manochahal was now almost completely alone. The Singhs with him, like Bhai Surjeet Singh Behla were either Shaheed or could not be contacted. No one was willing to keep Baba Ji in their home anymore. So Baba Ji began to spend the cold fall and winter nights in the fields. A Singh that sometimes accompanied Baba Ji in these days tells that even when there were Security Forces patrolling the roads, and Baba Ji was hiding in a nearby field, he would begin to sing, “Sir Ditiaa(n) baajh nahee(n) rehNaa dharm, sir ditiaa(n) baajh nahee(n) rehNaa…” [The faith won’t survive without sacrificing our heads]. The Singh would fearfully say, “Baba Ji, there’re police jeeps parked on the road and your voice is so loud that it’s carrying across all the fields.” Baba Ji would jokingly reply, “So I should sing louder then?” Baba Ji was a poet and even in these dark days continued to write poetry. Even in the thick of battle Baba Ji would write in his diary.

Call to Surrender

In the final days of 1992 KP Gill issued a call for Baba Gurbachan Singh to surrender. He had no where left to hide and all his companions had been killed. Baba Ji replied, “I don’t consider it appropriate to be talking to the pet dogs of Delhi. The Prime Minister and his guards can pick a time and place and then we’ll see which side makes the other surrender. I would prefer death over surrender.”

Final Days

In the last week of February 1993, Baba Gurbachan Singh was staying at the house of Bhai Jasbir Singh Kala. On a tip, the police raided the home and Baba Ji quickly slipped into an underground bunker. Jasbir Singh was stripped naked and tortured in the house. The entire family could hear his screams, as could Baba Ji underground. Jasbir Singh did not reveal anything. The police began to search for a bunker and at the spot where the bunker was located, even dug a hole to investigate. After digging a bit, they gave up. Little did they know that Baba Ji was five feet underneath. The police arrested Jasbir Singh and took him away. Later that night, Baba Ji escaped and left for village Baagreeaa.

One of Baba Ji’s final remaining companions was Sukhvant Vanchiree. In front of Baba Ji, Sukhvant would be very brave, but behind his back, he would whine that his family would be killed. Baba Ji’s sympathizers had told Baba Ji all this and asked that he must not trust Sukhvant. Baba Gurbachan Singh could not believe however that such a close companion could ever betray him. In these final days, Sukhvant asked Baba Ji for a short leave, but never returned.

February 27, 1993

At 8AM, the police raided village Baagreeaa and headed straight for the home where Baba Ji was staying. Baba Ji quickly ran into the bunker that was made in the barn. In the house at the time, there was an older Bibi and her two sons. The Bibi called on her son to cover the bunker. He came and laid the floorboards down and put grass over top. The police entered the home and immediately grabbed the son’s wrist and dragged him to the waiting jeep. The Bibi did not understand whether the police had coincidentally raided their home or someone had tipped them off. The police officer returned and walked over to the barn and began to check the floor. The Bibi understood now that someone had betrayed Baba Ji. She was terrified for her sons and so she screamed at the officer, “Veera! Watch out and save us as well! There’s someone hiding inside!” She had thought that by doing this, her life and the lives of her sons might be saved.

The police officer froze and asked in a quivering voice, “How many?” The Bibi replied, “Just one!” The rest of the police party gathered at the barn and began to move forward. All of a sudden, the floorboards of the barn flew up and Baba Gurbachan Singh appeared. He threw a hand grenade and scattered the security men. Baba Ji had a GPM (General Purpose Machine Gun), an AK 47 and a bag of ammunition swung around his back. He bellowed jaikaray and ran through the police spraying bullets.

Baba Ji sprinted through the fields and tossed his shawl on top of the wheat to throw the police off his trail. The police thought that Baba Ji was hiding in the fields. Jeep after Jeep of Security Forces was arriving and searching every inch of the field, while Baba Ji, who had wrapped a rug around himself to keep warm, made his escape.

Baba Ji borrowed a bicycle and a shawl from some Singhs he met on the way. The Singhs he met say that Baba Ji was completely serene and told them “I just had a gunfight at Baagreeaa. All my equipment and supplies were left behind.” Baba Ji said this in such a calm manner that the Singhs thought he was kidding. Among the supplies Baba Ji had left behind was a wireless set that he used to monitor the army and police movements.

The police soon followed on Baba Ji’s trail. They were using search dogs who led them to the home of the Singh that had lent Baba Ji his bike. The police slapped the Singh’s wife and asked where Baba Gurbachan Singh had gone. She said that she did not know who it was but someone had stolen their bicycle. The farmers in the area were gathered and asked which way Baba Ji had gone. They all were supporters of the Sikh cause and sent Officer Khubi Ram and his party in the wrong direction. All the while, Baba Ji was sitting in a nearby field. All night, Baba Ji sat alone in the cold field. Late into the night, he left for Sukhvant Vanchiree’s in-law’s house at village Rataul.

Shaheedi

Baba Ji arrived cold and hungry in Rataul. He headed for what he thought was a secure hideout, where he might meet his companion. At Sukhvant’s in-law’s home, he found only women. Sukhvant had gone out somewhere. Baba Ji was anxious to leave but the women assured Baba Ji that Sukhvant would meet him in the morning. Sukhvant had been working for the police. The police had given the family a white powder that was to be given to Baba Ji when he came. The police had warned them that if Baba Manochahal came to their house and got away, the entire family would be killed. The women warmed some milk and mixed the powder in it. They gave Baba Ji the glass of milk and he quickly drank it. Baba Ji drank poison from the hands of those he considered his own. The entire Indian Security Force could not do what Baba Ji’s own had now done. Baba Ji fell unconscious and then left for his place at the Guru’s feet.

The women went to the police station where a jeep filled with families suspected of helping Baba Manochahal was ready to leave for CIA Staff Tarn Taran. The women told the DSP of Police that they had done their work. The jeep was emptied and the families put into cells. The entire Police Party rushed to Rataul. First they recorded the death of their most dreaded “terrorist” by taking pictures. They ripped Baba Ji’s dastar off his head and dragged him into the grass. After taking the initial pictures, they pumped bullets into Baba Ji’s body so they could report a spectacular “encounter”. They then took pictures with Baba Ji’s body. The cowards who had trembled at the name of “Manochahal” were now grabbing Baba Ji by his kes and laughing. Sukhvant too had arrived to join in the celebration. They fired shots into the air. The dreaded tiger had fallen.

Aftermath

KPS Gill flew in from Chandigarh and told reporters an exciting story of how Baba Gurbachan Singh had been surrounded and after a long encounter, was found in a pool of blood. Perhaps he didn’t know that the pictures taken by his own police officers would show his tale to be a complete lie. KPS Gill declared, “Today the Khalistan movement has been finished in Punjab.”

The police cremated Baba Ji’s body themselves and had a distant relative immerse the ashes at Kiratpur Sahib. Only police officers were present for this Sikh Hero’s final ardas. For good measure, the police picked up Baba Ji’s brother Balwinder Singh on March 16, 1993 and then killed him on March 29. The rest of Baba Ji’s family was scattered and in hiding. Years later they would slowly come back together again. Their house in Nausherae Panooaa(n) is still in police hands.

The Sikh movement slowly died away. The opponents of the Sikhs had always said that the Sikhs were tigers who could never be tamed. They would never accept slavery. It was either freedom or death. And 10 years have passed now, without a sound. Some say that perhaps the time has finally come when the enemy has shattered the Sikhs’ unconquerable spirit.

Baba Ji had limitless faith in the Sikhs though. In his final letter he wrote, “This Movement cannot be suppressed by anyone. So much blood has been spilt for it that no bargaining can be done now. There are only two paths for us: Takht (throne) or Takhta (gallows). The ardas done at Sri Akal Takht Sahib and the Declaration of Khalistan are our promises before Guru Sahib and we will solemnly keep them. The Sikh Sangat should be assured that the Khalsa will be victorious.”

Only Guru Sahib knows when the Khalsa will rise again.

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This material is for awareness in today's Generation that how much we sacrificed for the sake of brotherhood and our Panth.

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2019-11-19T07:13:00.001-08:00

Kodra - The lost grain from Punjab

Operation Bluestar – conspiracy with Sikh nation by India

2019-10-30T23:57:00.001-07:00

Darbar Sahib, Amritsar

1984-Conspiracy against Sikh nation by Indian govt.

Indira Gandhi had planned to invade Darbar sahib two years before it was finally attacked in June 1984.To justify attack, the plan was divided in two parts;

1- To defame Sant Jarnail Singh ji bhindranwale, his associates and the staunch Sikhs (Amritdhari or strict followers of Sikh religion).

2-To accomplish their target, it was necessary to commit those acts which may benefit Indira govt. and causes defamation to radical Sikhs.

(a)- May 1985 Magazine Surya on page 42 writes something like this “Mrs. Gandhi had decided that she was to take on the new role in her life the role of the protector of Hindus…. She had planned that there shall be a conflict between the Hindus & Sikhs, in which the grand strategy was that the Hindus shall be first left unprotected, let them be killed for a while, let them become angry, so angry that they will seek revenge. The Hindus & Sikhs will then go at each other’s throat. and then I will tell the Hindus, ‘Look I can only protect you.”

(b)- An incredible story based on exclusive information provided by the officers of the RAW (research analysis wing / indian military intelligence agency / Indian state terrorist agency) was published by the ‘Surya’ in its issue— of September, 1984.

It revealed the story about a super intelligence agency called the ‘Third Agency’. It noted : “We focus pre-Blue Star Punjab. The Third Agency’s assignment was to mid and abet the murders and killings in Punjab. The Third Agency kept the supply of lethal weapons flowing into the Golden Temple. The Third Agency allowed 47 railway stations be blown up. The Third Agency incited violence in Punjab. And for their gallant roles, senior officers of the Third Agency have been rewarded with police medals and prize foreign postings.”

Source: INDIA COMMITS SUICIDE by G.S.Dhillon. 1992.

©- The murder of DIG Atwal at the entrance of Darbar Sahib was also part of this conspiracy and he was not killed by any Sikh follower but a handy work of govt. agencies. Sant Jarnail singh was accused of this killing but he denied.

There is no clear indication as to who killed Avtar Singh Atwal. Possibly, if the confidential files of Punjab Police and of the Home Ministry at New Delhi become public, we might learn more about the tragic murder.

Atwal’s murder has routinely been included in the list of killings attributed to Sant Bhindranwale and his men. In this context, we might find the following information useful.

Sant Bhindranwale had good reason to disapprove of Atwal’s conduct at the Mehta Chowk arrest on 20 September 1981 and some other incidents. Atwal was the SSP on duty that day and had ordered the firing that killed eighteen persons [I have been told that he did this under direct orders from the IG Police]. Also, Sant Bhindranwale mentioned his role in a case of a girl being stripped and paraded. According to the Sant [A conversation with Surinderjit Singh Bains of Vancouver, Canada, January 1983]:

“In the Ghall Khurd Police Station, a daughter of poor Sikhs whom we sometimes describe as Jheoor, from Dauke village situated on the border in District Amritsar, was stripped naked and Swaran Singh the D.S.P. held her by her breast and paraded her through the village. A Commission was set up [to inquire into the matter]. The Commission submitted its report that he was guilty. The S.S.P. of that time, Avtar Singh Atwal, said that it had been done under his orders. Let us accept that he [Swaran Singh] was set free, why was Atwal not questioned? The punishment Atwal received for stripping a poor Sikh girl was that he was promoted from S.S.P. to D.I.G. of Jalandhar Range.”

When Atwal was killed, Sant Bhindranwale condemned the act. However, it is worth noting that in March 1983, 19 year old Hardev Singh and some of his companions traveling in a jeep were killed by the police. The real target was the Sant himself who was scheduled to make the trip but canceled it at the last moment and sent Hardev Singh in his place. Atwal was conducting an inquiry into the deaths. His murder was in highly suspicious circumstances and some people believe it was carried out by Government agencies who thought Atwal had warned the Sant about the plan and was acting as his informer. India Today published details of the suspicious circumstances at that time. Atwal was killed in the Darbar Sahib Complex so Bhindranwale could be conveniently blamed because of the background explained in 1 above.

Who actually did what is unknown and we should not rush to judgment.

(d)- The Hindu passengers in Buses or Sikh youths in fake encounters were also part of this plan to unrest the state and terrorize people so that people of state may blame Sant Jarnail singh for such murders and disappearances of their kins.

(e)- Tribune newspaper on 11-11-83 printed a report called ‘Discovery of Turbans’ written by Dr. Lalawati & I.S Iyangar thought to believe in this that the passengers “Hindus” were dragged out of the bus and killed was not work of the real Kharku’s (Militants) but work of the non- kharkus who happens to be dressed like Sikhs and were wearing Turbans. As Darbar Sahib complex was garrisoned along with other Gurudwara’s every person going in and out was searched properly including ration as it was believed that so called Terrorists were hiding in the Darbar Sahib Complex and they would come out and kill innocent Hindus and go back in hiding. List of 40 Singh’s with proper names was sent to center Govt. and C.R.P, B.S.F & Punjab police along with few intelligence agencies were on the spot to catch these Singh’s but during 18 months of Garrison they failed to arrest or catch EVEN one Singh with so called weapons or Singh’s killing any innocent Hindu.

(f)- Sarab Hind Congress issued a report ‘Conspiracy Exposed’ and was printed in Indian Express dated September 4, 1984 which stated “Pakistani agents disguised as Sikh were trained in Kasur area of Pakistan by brigadier artillery regiment. These men, in batches of 300 – 400 were given there to four months intensive training. Most of those trained in these camps & training centers were smugglers, proclaimed offenders and criminals….” There were other active centers and they were brought in via Rajisthan border.

(g)- S.M. Sathananthan Managing editor Transatlantic India on 15-12-83 wrote under article “Hindu-Sikh Conflict in Punjab, causes and cure” in this he writes ‘Sikh leaders claim that the recent killings of innocent Hindus in the bus, near the border were not committed by the Sikhs, appears to be credible and thought provoking’

(h)- Before attack on Darbar Sahib Government had Targeted Amritdhari Sikhs;

The following quote is from an Indian Army circular which was distributed in June 1984. This excerpt from the official document exposes that in fact all practicing Sikhs were considered terrorists and were targeted by the government:

“Some of our innocent countrymen were administered an oath in the name of religion to support extremists and actively participated in the act of terrorism. These people wear a miniature kirpan round their neck and are called “Amritdharis”. They have to be subdued to achieve the final aim of restoring peace in the country. Any knowledge of the “Amritdharis” who are dangerous people and pledged to commit murder, arson and acts of terrorism should be immediately brought to the notice of the authorities. These people may appear harmless from outside but they are basically committed to terrorism. Page 157.

The Indira had made her mind to attack the supreme seat of Sikh faith not only to flush out any militant but to suppress whole Sikh nation. So preparation were started on her plan two years ago. Former retd. General SK Sinha in his book writes that the attack was not last resort.

Lt. Gov SK Sinha on Operation Blue Star;

A fascinating perspective in the June 1984 attack on the Golden Temple, the Indian Government ordered Lieutenant General (Retd.) Srinivas Kumar Sinha, he candidly discusses the political circumstances and motivations that lead up to the attack. Interestingly, he was actually a friend with Major General Shabeg Singh who lead the fortifications of the Darbar Sahib complex.

Indira Gandhi first asked Lt. Gen. S.K. Sinha, then Vice-Chief of Indian Army and who was to succeed as the Army chief, to prepare a position paper for assault on the Golden Temple. Lt. Gen. Sinha advised against any such move, given its sacrilegious nature according to Sikh tradition. He suggested the government adopt an alternative solution. A controversial decision was made to replace him with General Arun Shridhar Vaidya as the Chief of the Indian army. General Vaidya, assisted by Lt. Gen. K Sundarji as Vice-Chief, planned and coordinated Operation Blue Star.

The attack on the Golden Temple was in plans even before the armed Sikh militants fortified it.

S K Sinha was the General Officer Commanding Western Command, a prestigious appointment in the early eighties, and was transferred to Delhi as the Vice Chief of Army Staff, with the expectation that he would succeed General K. V. Krishna Rao as the Army Chief.

He was supposed to familiarize himself with the office of the Army Chief. It was a surprise when he was superseded and Lt.-Gen. A. S. Vaidya, the GOC-in-C Eastern Command was appointed as the Chief of Army Staff. General S. K. Sinha submitted his resignation and elected to lead a retired life.

Then GOC of the Indian Army, S.K. Sinha, who was sacked on the eve of the attack for being critical of it, had criticized the Government’s projection of the attack as “Last resort”; and stated that the attack was in plans 1 year and 6 months prior to the actual day of attack. S. K. Sinha and Mark Tully report that the army had been rehearsing the attack for this time in the replica of Golden Temple they had built at a secret location near Chakrata Cantonment in the Doon Valley.

He disclosed in his book, that the preparations to attack on this holiest shrine were being made for the last 18 months. A model of this shrine was temporarily built at Chakrata, a hill station 90 kms. far from Dehra Dun where the army was rehearsing to attack and a complete information was given of the inside of this complex of Golden temple to soldiers, made them familiar with topography of the complex when it attacks. In other meanings, the strategy to attack on holiest shrine was planned much before the Sant Jarnail Bhindranwala shifted to Sri Akal Takhat and made it’s Head Quarter. The Govt itself created such circumstances through false propaganda and provocations in Punjab to justify the army attack and to teach a lesson to Sikh nation whereas the need was to learn a lesson by Indira herself and the Indian govt.

Indira Gandhi had first asked Lt. Gen. S.K. Sinha, then Vice-Chief of Indian Army who was then slated to succeed as the Army chief, to prepare a position paper for assault on the Golden Temple. Lt. Gen. S K Sinha advised against any such move, given the sacrilegious outlook from Sikhs and non-Sikhs around the world – the shrine is unique in the world that it is not only open to people of all faiths, but revered by all as well.

He suggested the government adopt an alternative solution. A controversial decision was made to replace him immediately with Gen. Arun Vaidya as the Chief of the Indian Army.

Gen. Vaidya was assisted by Lt. Gen. K. Sunderjee as Vice-Chief. Operation Blue Star was eventually planned and controlled by them.

“Indian government was training Indian army at least 18 months before the attack” is from Major Gen Brars book “The true Story- Operation Blue Star” If you read this book, you will not be left with any doubt about the crimes committed by Indian Army and Indian government.

Indira Gandhi had given such orders to General Vaidya, the Commanding officer in chief of Indian army as;

“I don’t give a damn if the Golden Temple and whole of Amritsar are destroyed, I want Bhindranwale dead.” (Indira Gandhi, Indian Prime Minister, communicating with Gen. Vaidya during “Operation Blue Star”)

In any case, at the time of the attack, there was no court case or summons pending against Sant Jarnail Singh ji Bhindranwale. Is it reasonable for a government to send in the Army to devastate a religious place because it is allegedly controlled by a person against whom it has no legal charges?

Is it criminal to be popular? Should a person and all his associates be condemned to death for this crime? We need to ponder over it.

To make the attack acceptable to the general public in India, the Sant had to be shown up as a Frankenstein. When governments have to kill popular persons they have to first criminalize them in the eyes of the public. Even in the case of Siri Guru Tegh Bahadur Saihb, the government at that time described him as a dacoit engaged in plunder to justify his beheading. In the case of Sant Bhindranwale, this was systematically done with cooperation from the Akalis. The massacre of Sikhs that followed was to teach a lesson to this troublesome minority. According to Joyce Pettigrew: “The army went into Darbar Sahib not to eliminate a political figure or a political movement but to suppress the culture of a people, to attack their heart, to strike a blow at their spirit and self-confidence.”

The govt. had no intention to arrest Sant Jarnail Singh ji but Indira had made up her mind to kill Sant ji and get credoit in minds of majority Hindus as she was their only protector. It could benefit her to rule all over india and to weaken opposition in all states. Before the attack the DC of Amritsar was called by Governor of Punjab mr. Pande that if the object was to arrest Bhindranwale, there was no need for the Army to act and that he could do it; the Governor is said to have replied: “That is not the point”. And when Gurdev Singh refused to sign and approve military action, history books and the SGPC’s own whitepaper recorded that Ramesh Inder Singh, an IAS officer was brought in as Amritsar deputy commissioner (DC) just before the launch of the military assault on Sri Harmander Sahib after his predecessor Gurdev Singh Brar was made to proceed on leave when he refused to sign and approve military action. Yet, following Operation Bluestar, Ramesh Inder was appointed CM Badal’s principal secretary when he came into power in 1997 and then became the chief secretary when the Shiromani Akali Dal returned to power in 2007. After retirement, he was appointed the chief information commissioner (CIC) of Punjab.

The attack was to take place regardless Sardar Gurdev Singh, District Magistrate at Amritsar until shortly before the invasion, is on record (letter addressed to I.K. Gujral, dated 26 January 1996, published in Abstract of Sikh Studies, Chandigarh, October-December 1996, pp. 106-111) as having assured the Governor of the state That he could arrest anyone in Darbar Sahib at any time.

One main revelation omitted from the investigation,” As revealed by B. Raman, former head of RAW’s counter-terrorism division, in his 2007 book The Kaoboys of RAW, two MI-5 intelligence liaison official at the British high commission had scouted the Golden Temple complex in as far as back December 1983.

They briefed a senior SAS officer sent by the UK to Delhi in Feb 1984 who deemed the special operation feasible.

Newly-released British government papers suggest then-PM Margaret Thatcher responded positively to an Indian government request for advice on planning the attack and sent an officer from the elite SAS special air service to help draw up a plan.

The papers, released under the 30-year rule and published on the Stop Deportations blog, indicate that Mrs Thatcher was aware of the involvement of an SAS officer in drawing up a plan – although it is not clear whether the Indian army operation followed this advice.

The request for British advice is disclosed in a letter, dated February 23 1984, from Brian Fall, private secretary to then foreign secretary Geoffrey Howe, to Hugh Taylor, his counterpart under home secretary Leon Brittan.

The letter said: ‘The Indian authorities recently sought British advice over a plan to remove Sikh extremists from the Golden Temple in Amritsar.

PM Margaret Thatcher gave full support over Golden Temple raid, the letter on 5th February 1984 shows that she had ordered SAS to ‘collude’ with Indian government in deadly raid on Golden Temple in 1984.

Thatcher also, reassured Gandhi that British police were “devoting considerable resources” to safeguarding Indian government personnel in Britain.

Demolished Akal Takhat in Army invasion 1984

Operation Bluestar:

According to Former Chief Justice of the Supreme Court of India, S.M. Sikri, “Operation Bluestar is a massive, deliberate and planned onslaught to the life, property and honor of a comparatively small, but easily identifiable minority community.”

But we have to see the reasons of this animosity of Indira Gandhi having with Sikhs? Why did she go so deadly against Sikhs that she and then her son Rajiv Gandhi made all attempts to eliminate the radical Sikhs?

Indira Gandhi was debarred by a historical verdict by Chief Justice Jagmohan Lal Sinha of Allahabad high Court in 1975 and banned her to contest any election for the next six years but this cunning lady instead of following the Court orders declared emergency in India and became a dictator. All the important senior leaders of opposition were arrested and sent behind bars. Press was censored. The propagandist department of Congress govt—the Home Ministry gave a slogan ….INDIA IS INDIRA AND INDIRA IS INDIA but the great India is still there but where is this Indira?

Now there was no opposition and not a single voice against her in free India due to emergency rule. The brave Sikhs couldn’t bear this tyranny and they raised a voice against her atrocities. They started an agitation against her. They offered their arrest in batches of 100 persons in each batch and filled the jails. Now Indira was in question so she decided to free the arrested leaders but as a voice was raised from Punjab and by Sikhs so since then she started to have enmity with Sikhs. She had decided to teach a lesson to fearless Sikhs. In this hate she committed an unforgettable historical mistake that she had to pay the price by her own life. She not only ended the enmity against Sikhs here but since after the army attack on Golden Temple, she knew that the brave Sikhs shall never forgive her so she started to play dangerous and malicious moves against Sikhs in her last days.

Veer Sanghvi—who is an editor of India’s leading news paper ‘The Hindustan Times’ once interviewed Sonia Gandhi– the daughter in law of Mrs. Gandhi. This video is available on youtube also. In this interview Sonia Gandhi herself admits that Indira used to give tips to her son Rajiv Gandhi to what to do in case of her sudden death as she was feared of her assassination by Sikhs who could avenge the attack on Golden temple with her life so she used to give lessons to her son to how to avenge Sikhs after her sudden demise. The highly decorated posts were already being adorned by her trustworthy appointed faithful bureaucrats and other senior posts in Police, Army and …….. security forces. These trustworthy officers could give their services to fulfill the ambitions of Rajiv Gandhi and help him to achieve his goal.

“The Sant’s following grew as he successfully regenerated the ‘good’ life of purity, dedication and hard work by reviving these fundamental values of the Sikh religion’s way of life.” (Vandana Shiva: The Violence of the Green Revolution, Research Foundation for Science and Ecology, Dehra Dun, 1989.)

Even his critics admit that. Tavleen Singh tells us that he preached ‘Nashey chaddo, Amrit chhako, Gursikh bano’. (to drop usage of drugs, initiate Amrit to be pure Khalsa and be a true Sikh of Guru).

And Sd. Khushwant Singh writes: ‘Bhindranwale’s amrit prachar was a resounding success. Adults in their thousands took oaths in public to abjure liquor, tobacco and drugs and were baptized. Video cassettes showing blue films and cinema houses lost out to the village gurdwara. Men not only saved money they had earlier squandered in self-indulgence, but now worked longer hours on their lands and raised better crops. They had much to be grateful for to Jarnail Singh who came to be revered by them as Baba Sant Jarnail Singhji Khalsa Bhindranwale.’

Sant Bhindranwale did not get involved in politics. He was a simple preacher and had no political ambitions. On the other hand, it was politicians who surrounded him and, in killing him, also destroyed all the good work he had done in his parchar. I understand that today Punjab leads every other state in India in consumption of alcohol and drugs. Sant Bhindranwale was a scapegoat dubbed as Congress agent by the Akalis while he lived and eventually killed by the Congress government along with the revival he had so ably led.

His popularity among Sikh youths grew so fast that it scared the Hindu fanatic organization RSS who is keen to declare this nation as a Hindu nation. It has one motto only Hindi, Hindu and Hindustan. They consider Sikh religion as a sect of Hindu religion and this is the base of conflict.

Now with growing popularity feared as their goal to declare India as Hindu nation was challenged and it couldn’t be possible if Sikhs had been initiated into Khalsa, they could restrict them and crush their dream. So the leader of opposition Lal Krishan Adwani pressurized Indira to attack on Darbar Sahib and stop growth of Sikh religion by all means.

Indira already had the bad feeling about Sikhs as during emergency when she had imprisoned all the leaders of opposition, and when there was no one to oppose her dictatorship, the Sikhs in Punjab stood against her and challenged the emergency rule. Hundreds of thousands were arrested but the protest continues for more then one year so she was fed up their opposing her. And here she got a golden opportunity when main opposition party was there to support her on her decision and stood beside her so she finalized the plan.

Sant Ji never ordered murder of any innocent person and he consistently condemned violence against innocent people. However, he did name certain police officers who had been guilty of torturing and killing innocent people whose only crime was that they belonged to the Bhindranwale Jatha. In this context, please permit me to quote from my book “Struggle for Justice” my conversation with I.K. Gujral in 1987 by a Sikh scholar Ranbir Singh Sandhu.

“Hindu leaders were content to go along with the Government or indeed to demand more strict action against the Sant. They paid no heed to the Sant’s complaints of violation of human rights in Punjab. Typical of this attitude was a statement by Gujral who said, in the course of an eloquent speech, that the Sikh struggle had been peaceful but was taken over by violent elements. This writer (Ranbir Singh Sandhu) asked him if he was referring to Sant Bhindranwale as the violent elements’. He agreed. This writer reminded him that Sant Bhindranwale, in one of his speeches, had mentioned that over 140 persons had been killed and another one thousand crippled in police torture up to that date and that the Sikhs had tried persuasion with the police, legal action in the courts and appeals to the national leaders and the press but that nobody had made any effort to stop the torture and the killings in custody, and that the Sant had then gone on to ask the public as to how long the Sikhs should continue to quietly suffer without defending themselves? This writer asked Gujral as to whether, in his opinion or according to his information, Sant Bhindranwale was lying and if not, what did leaders like him do about the killings and torture by the police and what should the Sant have done in the face of this oppression? Gujral replied that he had never thought about the problem from that point of view.”

Incidentally, RS Sandhu sent Gujral a copy of the above with a request that he may correct him if his notes of the conversation were not correct. he did not get a reply.

It is well referenced that the then Rajya Sabha member and prominent leader of the BJP, Mr LK Advani wrote in his subsequent memoirs that: “On May 3 (1984) Atalji, along with Charan Singh, led a contingent of demonstrators the next day. I raised the issue in Parliament, charging the government with abdication of its responsibility in the face of unprecedented challenge to national unity and rule of law… the Prime Minister was ultimately forced to use the military to liberate the Golden Temple from its anti-national occupants.”

This was not the only reason but the victory of India in war against Pakistan, Indira had witnessed the command, valor and operational qualities of Sikhs. She knew that the Sikhs eliminated Mogul rule in India and fought against British also. The sacrifices made by Sikhs in freedom movement. The Sikhs contributed 93% while forming only 1.5 % of population of India. Out of 121 total execution of freedom fighters 93 were Sikhs other then sent to life imprisonment the number of total prisoners were 2646, the Sikhs were 2147.

Nehru family history

She herself was daughter of descendent of Gangu Brahmin who was the cook ofirhind Guru Gobind Singh and betrayed with Guru, handed over his children to Nawab of Sirhind. The philosophy, concept and views of Brahminic Sanatan dharma and Sikh religion are totally against each other.

She married a Muslim, had Nikah in London and got a mew name as Maimuna Begum. She was a Muslim by heart. She is the only PM of India who paid homage to founder of Mogul empire Babar at his grave in Afghanistan.It was revealed by Natwar Singh former foreign minister of India in his book “Profile and Letters” (ISBN: 8129102358).

It states that- In 1968 Indira Gandhi as the Prime Minister of India went on an official visit to Afghanistan. Natwar Sing accompanied her as an IFS officer in duty. After having completed the day’s long engagements, Indira Gandhi wanted to go out for a ride in the evening. After going a long distance in the car, Indira Gandhi wanted to visit Babur’s burial place, though this was not included in the itinerary. The Afghan security officials tried to dissuade her, but she was adamant. In the end she went to that burial place. It was a deserted place. She went before Babur’s grave, stood there for a few minutes with head bent down in reverence. Natwar Singh stood behind her. When Indira had finished her prayers, she turned back and told Singh “Today we have had our brush with history.” Worth to mention that the Mogul emperor Baabar was the founder of Mogul rule in India, from which the Nehru-Gandhi dynasty have descended.

I would like to remind you that Babar was an invader and founder of Mogul kingdom in India.

She was also invited by Sheikh of Saudi Arab though non-Muslims are not allowed to enter Mecca. Her love to Islam was also a factor in having animosity with Sikhs.

One more evidence needs to be quoted here; The former President of Hockey Federation of India Ashwini Kumar. He writes …..

WHEN INDIRA GANDHI ASKED: ˜WHY SIKH PLAYERS ONLY?”

“In 1974 when I was an Inspector-General in the Border Security Force I received a call from the Prime Minister’s Office that Mrs Indira Gandhi wanted to see me urgently that evening.

“I was on an inspection visit to some border posts in Kashmir near Gulmarg. I was stunned at this SOS from the PMO. A chopper flew me from Gulmarg to Srinagar from where I took a regular flight of the Indian Airlines to New Delhi.

“I could not guess the reason for the summons. There was not much happening in either the Border Security Force or Jammu and Kashmir. Anyway, I reached Delhi and went to call on the Prime Minister at the appointed time.

“After a formal exchange of greetings, I mustered some courage to ask the Prime Minister: ’Madam, you asked for me. Is there anything specific?’

“No, nothing much. The only reason I have called you here is to tell you that the Education Minister recently pointed out to me that you have been recruiting too many Sikh hockey players,’ said Mrs Gandhi.

“I kept quiet though I was very upset. I returned to the guest house and signed my letter of resignation from the post of president of the Indian Hockey Federation (IHF) and sent it immediately to the then President of the Indian Olympic Association, Raja Bhalinder Singh. All my friends in sports in general and hockey in particular advised me against this step. But I was determined. I had so much faith and trust in my hockey players, most of whom were Sikhs. I could not have left them down.

“The contribution of Sikhs to Indian hockey has always been immense and I salute them.”

This is a part of the speech Mr Ashwani Kumar, who was once the doyen of Indian hockey, made at a function held in the union capital in April, 2006, to felicitate the top 10 Sikh hockey Olympians of India. The second part of his speech was how he and other members of his family fought violent protestors and arsonists during the anti-Sikh riots in Delhi in 1984. He then eulogized the contribution of great Sikh hockey players like Sahib Singh, Sarup Singh, Udham Singh, Harmik Singh and Ajitpal Singh to Indian hockey.

He complimented Sikh hockey players for their devotion, commitment, sincerity and hard work.

Now you can see the game of Hockey is ruined in India, and who is responsible for this lost charm to which Sikh youths were fascinated once.

Through this we get a glimpse of Indira Gandhi’s stubborn nature, but she was also a figure among ciphers. It was revealed by none other then by President of Bhartiya Janta Party in his book, ‘My country my life’ as…. “He persuaded Indira to attack on Golden temple”

On the contrary the Akali Dal in Punjab was also on conflict against Sant Jarnail Singh. Though it’s leader Parkash Singh Badal was weaker against Sant Jarnail Singh but he is a shrewd politician. He brought ahead the religious leader Sant Longowal and proposed Gurcharan Singh Tohra as next Chief minister of Punjab. Now Sant Longowal and Gurcharan Singh Tohra had become the functionaries of Badal. Badal played several malicious moves to down the increasing popularity of Sant Jarnail singh ji Bhindran among Sikh masses (By AR Darshi, ex-joint Secretary Punjab in his book, ‘The gallant defender’).

The operation was truly a terror inflicted upon a minority living in a “democratic” state. The government did not keep track when it slaughtered its own people in that fearsome army operation. Indian government still claims that the Operation Woodrose never happened but the cold hard facts presented in Cynthia Mahmood’s book “fighting for faith and nation” negates those claims completely. The Hindustan Times correspondent Chand Joshi alleged that the army units “acted in total anger” and shot down all the suspects rounded up from the temple complex. Mark Tully and Satish Jacob, in Amritsar; “Mrs. Gandhi’s Last Battle”, criticized the Army for burning down the Sikh Reference Library, stating that it did this to destroy the culture of the Sikhs. In The Sikhs of Punjab, Joyce Pettigrew alleges that the army conducted the operation to “suppress the culture, and political will, of a people”. Similar accusations of high handedness by the Indian Army and allegations of human rights violations by security forces in Operation Blue Star and subsequent military operations in Punjab have been levelled by Justice V. M. Tarkunde.

Attack on Golden Temple and its follow-up Operation Woodrose, concealed from public eye with great treachery, were two of the most inhumane acts committed by the Indian government. It is not surprising that this legacy of ill-will and bloodshed produced a sense of alienation among the Sikhs. In search of political gain, countless Sikhs were murdered and no one was held accountable.

In our religion, we have been taught that if everything else fails, it is righteous to take the sword. That is Sikh history. It may not be politically correct but this is what a true Sikh is supposed to do. There are thousands of arm chair statesmen and so called experts, but very few put their money where their mouth is. They are scared for their lives. Nobody likes to face the wrath of the powers that be, by speaking the truth. That is a fact. Bhindranwale was an icon, he fought against injustice and died as a martyr. At the end of the day, as long as the injustice continues, the fight shall continue, that is just history.

We have also been informed about the animosity of Indira with Sikh community and how she reacted on several times. An example of Ramlila Ground Delhi is also received by us which we need to share with our readers.

Here it is;

“Sangat ji, all this was happened only due to following reasons in Delhi! Soon after this the Govt. Got against Damdami Taksal and Sikhs in Punjab. Result—Sikh genocide of 1984……”

In Delhi on 7 December 1975 AD � to commemorate the 300th anniversary of the Shaheedi of Sri Guru Tegh Bahadur Jee, in the Ram Lila ground, a procession of 2.2 million people arrived and P.M. Indira Gandhi came onto the stage. In the presence of Sri Guru Granth Sahib Jee, all those on the stage arose to welcome and respect her, but it was only Baba Kartar Singh Jee who remained seated. On the stage Baba Jee spoke passionately about this anti-Sikh act. Many leaders who spoke on the stage said that P.M. Indira Gandhi had built an excellent relationship with Punjab, after which she said, “..the Delhi government got Sri Guru Tegh Bahadur martyred and today the Delhi government prostrates to Sri Guru Tegh Bahadur Jee. The same Delhi government who gave reports against the Sikhs, today respects and reveres Sri Guru Tegh Bahadur Jee.”

Baba Jee’s time to speak was after P.M. Indira Gandhi, he stated :

‘First Rajput Kings used to give their daughters to get rewards. Today Sikhs are disgracing themselves if they do the same. For this reason no Sikh is to marry their daughter to a Mona or a patit and the rehatnama says:

ਕੰਨਿਆ ਦੇਵੈ ਸਿਖ ਕੋ ਲੇਵੈ ਨਹਿ ਕਿਛੁ ਦਾਮ । ਸੋਈ ਮੇਰਾ ਸਿਖ ਹੈ ਪਹੁਚੇ ਗੁਰ ਕੇ ਧਾਮ ।

A Sikh that marries his daughter to a Sikh and does not take any money/dowry, he is a true Sikh of mine and will reach my abode in Sachkand. (Bhai Sahib Singh Rehatnama, p.160)

The second point that he clarified was that ‘We want to ask Indira Gandhi who achieved the rule of the Delhi government? If you have come here to prostrate to Sri Guru Tegh Bahadur you have done no great act. If Guru Jee had not become martyred, the master of this throne would have been a Muslim and everywhere all would be greeted with Salaam Walekum. You yourself would have been under a Burka(Hijab).

The number of hairs that are on the body of the P.M., even if she was to cut her head off that many times and placed at the feet of Guru Jee, she still would not be able to remove the debt owed to Sri Guru Tegh Bahaur Jee. Regardless of how powerful the P.M., ‘no one is more powerful than our Guru. She should prostrate to our loved one, the light of the 10 Kings – Sri Guru Granth Sahib Jee, not require that we get up and pay respect to her.’

Following this, Jaikaras (Hails) were heard from all areas of the arena.

Due to the truth being spoken by Baba Kartar Singh Jee, this led to disputes being raised by P.M. Indira Gandhi with the Damdami Taksal. If anyone disrespected Sri Guru Granth Sahib Jee he never tolerated it. Thus he spoke up against the Nakali Nirankaris and led programs to tackle their onslaught on Sikhi.

Baba Kartar Singh Jee served as the Jathedar of Damdami Taksal for 8 years and did much Gurmat Parchar in this time. On August, 3rd, 1977, he was traveling from Maleeha (Jalandhar) to Solan and at the station Hussaainpur, where his car crashed into a tree causing him critical injuries. He was taken to the C.M.C. Hospital. He ascended to Sachkhand here on August 16th, 1977. He was cremated at Gurdwara Gurdarshan Parkash at Mehta on August, 21st, 1977.

Analysis by : Ajmer Singh Randhawa.

SIKH REHAT MARYADA ( The Code of Conduct & Conventions) --- Part 1

2019-04-21T10:30:00.002-07:00

ARTICLE 1

Definition of Sikh

Any human being who faithfully believes in

(1) One Immortal Being,
(2) Ten Gurus (Sikh Masters), from Guru Nanak Dev Ji to Guru Gobind Singh Ji,
(3) The Guru Granth Sahib Ji (presently as Holy Book of Sikhs),
(4) Guru-bani or the Utterance and Teachings of the Ten Gurus and
(5) The Baptism bequeathed by the Tenth Sikh Master (Guru Gobind Singh Ji) and who does not owes allegiance to any other religion, is a Sikh.

ARTICLE 2

Sikh's Way of Living

A Sikh has two ways of living or we can say have two aspects:

(1) Living as an Individual or Personal life and
(2) Living as a Corporate or Panthic Way. (Religious)

ARTICLE 3

Personal Life of a Sikh

A Sikh follows three ways of living a Life

> Meditation on Naam Bani ( Divine) and the Learning from Scriptures.
> Leading life according to the Teachings of Ten Sikh Master.
> Living the way of Voluntarily Service.

ARTICLE 4

Meditation on Naam Bani (Divinity)

1. A Sikh should wake up early in the ambrosial hours (three hours before the Dawn), take bath and concentrating his/her thoughts on Immortal Being, Repeat the name Waheguru (wondrous Destroyer of Darkness)

2. He /She should recite the following scriptural compositions (Hymns) everyday:--

a. Japuji Sahib, Jaap Sahib, Ten Savaiyaas, (early Morning)

b. Rehras Sahib, Choupai, Swaiyye, Dohras, Anand Sahib (evening)

c. Sohila and Ardas (before going to Bed)

One Obsolete Manifest:

WAHEGURU JI KA KHALSA,

WAHEGURU JI KI FATEH.

Khalsa (Purest) belong to Wondrous.

Victory belongs to himself (God).

ARTICLE 5

Joining the congregation for the Understanding of and reflecting Gurbani

> A Sikh should visit the places of congregation i.e. Holy Sikh Shrines for worship and prayer and should partake the benefits of the study of the holy scriptures.

> The Guru Granth Sahib should be ceremonially opened in the Gurudwara everyday without failing.

Except for Special Exemptions like when there is need to keep Guru Granth Sahib ji Open for a Night.

> The Holy book should not be kept opened during night. It should generally be closed ceremonially after the Conclusion of Rehras.

> The Holy book cannot be left unattended and a Granthi (Priest) should remain there until people seeking darshan (pay Obeisance) to it. It is therefore advisable to close it ceremonially to avoid any disrespect to it.

> An awning should be erected above the Holy book and place where is to be installed should be clean. The Holy book should be placed on COT measuring up to its size and overlaid with absolutely clean mattress and sheets, Cushions, pillows.

> When Guru Granth Sahib ji is not being read, it should remain covered with a long clean Cloth. A Whisk too, should be there.

> Anything except he reverential ceremonies, for instance, such practices like ARTI with burning incense and lamps, offering of eatables to Guru Granth Sahib ji, burning of light, beating of gong etc is contrary to Guru's Way. However for the perfuming of the place, Flowers, incense and scent is not barred.

> No Books should be installed at par with Guru Granth Sahib Ji.

> Worship of any Idol is prohibited in Sikh religion and such kind of activity is also barred inside Gurudwara Sahib. No festival of other faith should be celebrated inside the Gurudwara.

> Pressing the legs of the Cots on which Guru Granth Sahib ji is installed , rubbing nose against walls, and on platforms, held scared, or massaging these, placing water below the Guru Granth Sahib's seat, making or installing Statues, bowing to pictures of Gurus or elders ---- all are irreligious self-willed egotism, contrary to Gurmat.

> When the Guru Granth sahib ji has to be taken from one place to another, the Ardas should be performed. He/She who carries the Guru Granth should walk barefoot; but when wearing of shoes is necessary, no superstitions need to be entertained.

> The Guru Granth Sahib Ji should be opened ceremonially after performing Ardas. After ceremonial opening , a Hyms should be read from the Guru Granth Sahib Ji.

> Whenever the Guru Granth is brought, irrespective of whether or not another copy of the Guru Granth had already been installed at the concerned place, every Sikh should stand up and show respect.

> While going into Gurudwara, one should take off he shoes and clean oneself up. If the feet are dirty they should be washed with water. One should cir-cum ambulate with the guru Granth Sahib or the Gurudwara on One's right.

> No person no matter which caste cred or color or nationality he belongs to is debarred from entering the shrine

Max Arthur Macauliffe - The Man who Introduced Sikhism to the English - Speaking West

2017-01-17T22:22:00.000-08:00

History

A short biograpyhy by:-

Dr HARBANS SINGH

MAX ARTHUR MACAULIFFE

A Renowed Scholar of Sikh Lore [1841-1930]

Max Arthur Macauliffe, English translator of the Sikh scriptures and historian of early Sikhism, was born on September 11, 1838, at Newcastle West, Limerick County, Ireland.

He was educated at the Newcastle School, Springfield College and Queen's College, Galway. He received a broad, humanistic education that allowed him to read the Greek and Latin classics in the original. He also read French and Italian.

At the examination of 1862, he was chosen for the Indian Civil Service and was assigned to the Punjab where he joined his appointment in February 1864. He reached the grade of Deputy Commissioner in 1882 and became a divisional judge two years later.

His career in the Indian Civil Service received no special historical note. Although his deep understanding and sympathy for the people of Punjab and their religious traditions undoubtedly made him a popular civil servant, it also brought him into conflict with his fellow Englishmen in India.

The focus of Macauliffe's life is in his work as a translator and interpreter of Sikhism to the English-speaking world.

His interest in the faith was sparked by attending a Diwali celebration in Amritsar, shortly after arriving in Punjab. In order to understand Sikh ceremonies and the importance of the Golden Temple, he undertook a study of the religion, especially the hymns of the Gurus. He found himself deeply engaged by what he studied because of the "sublimity of their style and the high standard of ethics which they indicated".

Macauliffe's studies of Sikhism first appeared in the Calcutta Review, in articles published between 1875 and 1881. Among the titles were: "Diwali at Amritsar - the Religion of the Sikhs" (1880); "The Rise of Amritsar and the Alterations of Sikh Religion" (1881); and "The Sikh Religion Under Banda and Its Present Condition" (1881).

Macauliffe had simultaneously started rendering text from the Sikh Scripture, Guru Granth Sahib, into English. This led many educated Sikhs to anticipate a new translation of the Holy Book that would make up for the shortcomings of Dr. Ernest Trumpp's work, commissioned by the India Office and published in 1877.

On May 3, 1893, the Sri Guru Singh Sabha, Ferozpur, where Macauliffe was then posted as a divisional judge, wrote a letter which was forwarded to him by the chief secretary of the Khalsa Diwan, Lahore, urging him to undertake a full-scale rendering of the Guru Granth.

As more and more Sikhs were learning the English language, such a translation was now needed by the community, the letter said. Dr. Trumpp's translation was utterly unsatisfactory and the government money spent on it had been a total waste. The Singh Sabhas requested Macauliffe to persuade the government to assign him this work, as they had Dr.Trumpp.

It became increasingly evident to Macauliffe that the massive work of translating the Guru Granth and writing a definitive analysis of Sikhism could not be combined with his responsibilities as a full-time civil servant. Yet he could not afford to renounce his official employment. He had already lost nearly a lakh (100,000) of rupees in some of the commercial companies going bankrupt.

However, on the assurance of the Khalsa Diwan that Sikhs would muster funds for him, as well as the promise by Raja Bikram Singh, whom he had met in Faridkot, that he would be paid six months' salary as divisional judge and receive support from other sources, Macauliffe resigned from his service in 1893.

Help came especially from princely patrons such as Raja Hira Singh of Nabha, Maharaja Rajinder Singh of Patiala, Raja Ranbir Singh of Jind, Tikka Ripudaman Singh of Nabha, Sardar Ranjit Singh of Chachhrauli and the Gaekwad of Baroda.

But Macauliffe's liabilities exceeded the assistance he received, and this was not his only problem. In his published letter of December 25, 1899, he explained how he had employed gianis (professional interpreters) and writers and, on that account, incurred by that time a debt of Rs. 35,000. He also raised the point about money that would be needed to cover the printing costs.

Specifying the scope of the work, he said that he would append to the translation the lives of the ten Gurus as well as of the bhagats whose compositions were included in the Guru Granth Sahib. The lives of the Gurus, he elaborated, would be based on Sikh texts such as Suraj Prakash and the Gur Bilases, which he had studied during his stay in Amritsar.

Macauliffe was also conscious of the limitations of contemporary Sikh scholarship. As far back as 1886, he had said in a lecture at the annual session of the Lahore Singh Sabha that the Guru Granth was matchless as a book of holy teachings, but, regrettably, there were only about fifty Sikhs in the whole of Punjab who could interpret it.

Long before his retirement, Macauliffe had established deep and continuing contact with leading Sikh scholars and had acquired the necessary linguistic expertise. He studied a number of Indian and related languages in order to master the textual complexities of the Holy Book.

Among these languages, he mentions Sanskrit, Prakrit, Arabic, Persian, Marathi, Gujrati and Punjabi, in its various dialects.

While in India, Macauliffe made his home in Amritsar, on Cantonment Road. He also lived in Nabha, and spent time in Mussoorie and Dehra Dun. His extensive works of translation and historical research were brought together in his magnum opus, The Sikh Religion, Its Gurus, Sacred Writings and Authors, published by the Oxford University Press in 1909.

The exposition of the Sikh scriptural texts had come down by word of mouth through hereditary gianis, or sectarian schools such as Udasi and Nirmala. No published exegetical works were till then available.

Many Sikhs felt that it would be better if the interpretation of the holy writ remained on the lips of the believers, and were reluctant to hand over the texts to non-Sikh writers who wished to try their hands at fathoming their meaning, thus taking liberties with the Guru's Word.

Under the influence of the Singh Sabha renaissance, Maharaja Bikram Singh of Faridkot had appointed, in 1877, a synod of Sikh scholars to prepare a commentary on the Guru Granth Sahib, but the work had not yet been published.

That same year, Trumpp's translation appeared, which, besides being untrustworthy, was tendentious and polemical and had offended Sikh sentiment. Led by his ideological zeal, Dr. Trumpp allowed odium theologicum ("hatred due to differences in religious beliefs") to assert itself in his work.

How completely ignorant he was of the Sikh tradition would be apparent from the fact that, at a conference of Sikh scholars he had summoned, he pulled out a cigar and started smoking it in the presence of the Sacred Book. He chided the learned Sikhs for their lack of knowledge of Sanskrit which, he said, he knew so well.

Macauliffe's main aim in undertaking his own translation was to make reparation to the Sikhs for the injury caused by Trumpp's work. Some of the other advantages he foresaw were the presentation of the excellence of the Sikh religion to the outside world, and the availability of their own sacred literature in English translation to the new, English-knowing generation of the Sikhs themselves.

Macauliffe secured from Maharaja Sir Hira Singh of Nabha the services of Bhai Kahn Singh, the royal tutor.

The latter, who later won fame with his authoritative and monumental Gurshabad Ratnakar Mahan Kosh, an Encyclopaedia of Sikh Literature, was the most lettered Sikh of the day, who combined knowledge of English with his vast classical learning.

With his help, Macauliffe read through the Guru Granth and settled down to translating it. He also maintained active liaison with all the important contemporary exegetes of the Sikh scriptures, such as Bhai Sardul Singh Giani, Bhai Sant Singh of Kapurthala, Bhai Fateh Singh, Bhai Darbara Singh, Bhai Bhagwan Singh of Patiala, Bhai Dasaundha Singh of Ferozpur and Giani Ditt Singh.

He always kept a few gianis in his regular employ. His house in Amritsar was like a seminary where theological discussions, as well as literary and linguistic hair-splitting, went on all the time.

This excessive dependence on the gianis was the result of Macauliffe's anxiety to avoid the pitfalls Dr. Trumpp had encountered, and produce a translation which would be acceptable to the Sikh people.

Dealing with the gianis was not an easy task. Some of them had a decided objection to sharing their sacred knowledge with a European. None of them knew any English and hardly any two agreed in their interpretations. It took Macauliffe all his patience and skill to decide between rival, contradictory versions.

He also sought the advice of English-knowing Sikh scholars and circulated among them copies of the different portions of the Guru Granth he had translated.

The Japji, for instance, he sent to Bhagat Lakshman Singh, who revised it with the help of his brother Bhagat Balmukand, a law graduate, and his Udasi friend, who was a great Sanskrit scholar. Macauliffe also sent copies to some Sikh dignitaries and to eminent men of letters abroad.

He was, in return, flooded with letters of appreciation. Divan Leila Ram, Subordinate Judge of Hyderabad, Sind, wrote to him on February 9, 1898, saying that he had gone through nearly 25 translations of the Japji - some in English and others in Persian, Urdu, Punjabi, Hindi, etc., but none of them matched Macauliffe's translation in accuracy and quality.

Likewise, letters were received from Baba Sir Khem Singh Bedi (May 1, 1889), the Raja Sahib Faridkot (February 24, 1898), Baba Sumer Singh, Mahant Sri Patna Sahib (January 8, 1898), Bhai Kahn Singh, then Nazim, Nabha State (February 5, 1889), Bhai Hazara Singh Giani, Amritsar (February 9, 1898), and Dr. Sunder Singh, Penang (January 29, 1898).

Among the European scholars who wrote to him were J.A. Grierson (January 11, 1898), Sir William Hunter (October 7, 1898), Sir Edwin Arnold (October 27, 1898), and Professor Max Muller (December 15, 1898).

When the work was completed, Macauliffe requested that a committee of Sikh clergymen examine his translation. He was invited by the custodians of Harmandir Sahib, the Golden Temple, to address from Sri Akal Takht Bunga an assembly of Sikhs on the subject of his translation.

The occasion was marked by unbounded enthusiasm and jubiliation and there was a tremendous ovation for the speaker. Colonel Jawala Singh, Superintendent of the Golden Temple, proposed a committee consisting of Bhai Sardul Singh, Bhai Sant Singh and Bhai Prem Singh to scrutinize the translation. The proposal was approved by the congregation.

While the committee worked, three Akhand Paths, or continuous recitals of the Guru Granth, were held for the success of Macauliffe's work and a special prayer was offered for him personally. The committee finally recorded the following opinion:

"We, through the agency of learned Sikhs acquainted with English, have carefully perused the translation of the hymns of the Guru Granth Sahib by Mr. Macauliffe. The perusal cost us a month and a half of continuous labour. Wherever any of us found what seemed to be an error, we all met, discussed the passage, and either corrected it or allowed Mr. Macauliffe's translation to stand. Therefore, we now state that Mr. Macauliffe's translation has been fully revised by us, and is thoroughly correct. The greatest care has been taken in making the translation conformable to the religious tenets of the Sikhs. The translation is quite literal and done according to all grammatical and rhetorical rules".

To the translation, Macauliffe added accounts of the lives of the Gurus and of the saints and sufis whose hymns form part of the Guru Granth Sahib, and proceeded to England with the fruit of his labour of a lifetime.

Arrangements for the publication of the work were made with the Oxford University Press. Bhai Kahn Singh of Nabha remained with him in England to check proofs. In 1909, the book was out in six stout volumes, a consummation which must have greatly pleased Macauliffe's heart and compensated him for the disappointments which, not unoften, are the lot of people engaged in a labour of love.

Macauliffe's one regret was that his work had not received Government patronage. The Punjab Government had recommended a sum of Rs. 15,000 by way of an advance grant to him, against copies of the translation to be supplied when published.

The Secretary of State, Lord Morley, reduced it to Rs. 5,000. Macauliffe felt slighted and declined the paltry sum. The Lieutenant Governor of Punjab, Sir William Mackworth Young, had opposed the grant on the grounds of religious neutrality, which drew from Macauliffe the caustic remark that "there is no Anglo-Indian official who can rise superior to his weak intellect and prejudices".

Taking the hint from the attitude of the Government, a section of the Sikh community also cooled off. The Sikh Educational Conference, held in Rawalpindi in 1911, refused to sponsor a resolution commending the translation.

Macauliffe sat in the evening like a dejected man, eating alone in his hotel room in Rawalpindi Cantonment. He had been rejected by the people to whom he had given his lifeblood, and he did not want to dine in the hall with the British who shunned his company for having "turned a Sikh". He was also disappointed that it had not been possible for him to publish his translation to synchronize with the celebration in 1899 of the 200th birth anniversary of the Khalsa.

On March 15, 1913, Macauliffe passed away in his London home at Sinclair Gardens, West Kensington.

His Punjabi assistant, Muhammad, who knew little English, wrote in his simple, inadequate way to Bhai Kahn Singh, one of Macauliffe's valued collegues in India, informing him of the sorrowful event:

"1913 March two-day [today] Friday 21 [March] Sir dear Sardar Mr. Kahn Singh good morning Much better you look I am sorry you now dear friend very good dear not come India and I am sorry Saturday 15 [March] twonight last time it is 8 oclock past 10 minute lost Sir dear lost Mr Macauliffe a sleep London now and I am sorry..."

In this letter, which is preserved in the Dr. Ganda Singh Collection in Patiala, Muhammad said that Macauliffe was reciting the Sikh prayer, Japji, ten minutes before his death.

Macauliffe left no direct descendants. The people he mentioned in his will for the largest benefits lived in Ireland.

The news of his death caused widespread sorrow, and to his numerous friends in Punjab, it came as a great personal shock.

The Sikh Educational Conference, which was meeting a week later in Ambala for its annual session, adopted a resolution condoling his death. The Sikhs of Rawalpindi set up the Macauliffe Memorial Society and sought to raise funds to establish a library in his honour, but the response was far from encouraging. The meagre sum of Rs. 3,245 which was collected was offered to the University of Punjab, Lahore, for the endowment of a medal in memory of Mr. Macauliffe, but they declined to accept it for the reason that the competition the donors proposed was to be restricted to the Sikh community alone.

The sum was eventually handed over to Khalsa College, Amritsar, which now awards annually, out of the interest accrued, the Macauliffe Memorial Medal to the writer of the best essay on a given topic.

Macauliffe will always occupy a honoured place in the pantheon of the Sikhs. He translated portions from their scriptures with rare love and devotion and identified himself completely with their heritage and destiny. He delivered lectures and presented papers on Sikhism at many different places.

In 1897, he read a paper, "Holy Writings Of The Sikhs", before the Aryan Section of the Congress of Orientalists in Paris. Two years later, he presented a paper, "Life And Teachings Of Guru Gobind Singh", at the Orientalists Congress in Rome.

In his general lectures and writings, Macauliffe showed much concern for the state of Sikhism and deplored many weaknesses that had crept into it. For instance, he deeply regretted what he called "the abolition of Sikhism as a State religion in Kapurthala", when its ruler apostatized himself by renouncing the Sikh form.

The quality of Macauliffe's translation has sometimes been criticized, ungratefully and unreasonably, as being too plain and matter-of-fact. It is true that his sensitivity to Sikh sentiment and his emphasis on accuracy somewhat inhibited his style.

Yet there is a classic grace and chastity in his self-imposed austerity. His is a work of high excellence and dignity that has, over the years, been a beacon in the Sikh literary world.

For as long as there is anyone wanting to explore the faith through the medium of the English language, Max Arthur Macauliffe's name will live; so will his six precious volumes dedicated to the Sikh religion.

Historically too, Macauliffe's translation is important, for it records the interpretation of the sacred texts as orally communicated by gianis from generation to generation. It thus preserves a valuable tradition and has become a key to the understanding of Sikh thought.

Courtesy: Dr Nikky Guninder Kaur Singh; The Macauliffe Institute of Sikh Studies.

Detail from Portrait of Bhai Kahn Singh of Nabha, Courtesy: the artist, R.M. Singh.

First published: May 26, 2007

Republished: February 8, 2013

Bhai Surinder Singh Sodhi - Damdami Taksal

2014-04-24T09:10:00.000-07:00

Bhai Surinder Singh Sodhi was born in the house of Jathedar Daljit Singh and from the womb of Mata Narinder Kaur in the year of 1962 in the village of Bulowal, district Hoshiarpur. Bhai Sahib had a sister, Bibi Gurwinder Kaur who was approximately three years older than Bhai Sahib. Bhai Sahib was only two years old when his mother, Mata Narinder Kaur passed away after having a heart attack. Both brother and sister were looked after their grandmother, Mata Charan Kaur. Bhai Sahib was 7seven years old when his father, Jathedar Daljit Singh also passed away. Bhai Sahib was called Guddu by his loved ones and his eyes would take over people's hearts. Mata Charan Kaur named Bhai Sahib Sodhi with love, now the whole family was calling Bhai Sahib, Sodhi. Bhai Sahib's grandfather was Sardar Beant Singh who had three sons, Giani Mohan Singh, Jathedar Daljit Singh and Sardar Trilok Singh. The whole family had lived together and had attended the Akhand Kirtani Jatha programmes.

The Akhand Kirtani Jatha would go house to house and hold Rehnsbhai, on the birth of Bhai Sahib the Akhand Kirtani Jatha had held a Rehnsbhai at family house. Relatives of Bhai Sahib from his mother's side also attended the Rehnsbhai and had bought clothes for Bhai Sahib as gift to the new-born. The Akhand Kirtani Jatha came to Bhai Sahib's house again after 21 days of his birth and prepared an Amrit with Panj Pyare. The Parkash of Guru Granth Sahib Ji was in one of the rooms of Bhai Sahib's house. Bhai Sahib and Mata Narinder Kaur had taken amrit that from the Panj Pyare. Hukamnama was taken from Guru Granth Sahib Ji and the first letter was 'S' and the name Surinder was given to Bhai Sahib.

Bhai Sahib was six years old when father, Jathedar Daljit Singh put him in the boy's school in the village. The teacher by the name of Resham Kaur would teach Bhai Sahib with love and would say to him, "Surinder, learn with your heart as one day your name will shine in the whole world". By the age of eight, Bhai Sahib had memorized Sri Jap Ji Sahib and by the time Bhai Sahib reached the 5th class, Bhai Sahib had memorized the whole Nitnem. Bhai Sahib's Aunt (Tai) would tie a beautiful dastar on Bhai Sahib's head and send him, to school. Soon Bhai Sahib had learned how to tie turban. Bhai Sahib passed his 5th class under the teachings of Resham Kaur.

Motorcycle

Bhai Sahib was not an average child, he was a free bird that flew high in the sky. Bhai Sahib would think of new techniques all the time. At the age of seven Bhai Sahib had learnt to drive a 335 Escort tractor. After passing his 5th class, Bhai Sahib took admission in the Seni Bar high school of Bulowal. Now Bhai Sahib told his uncle (Taaya) Giani Mohan Singh, "Taaya Ji, I want a motorcycle". Giani Mohan Singh answered, "Son, your still young, once your old enough we will get you a motorcycle". But Bhai Sahib wanted the motorcycle and asked his Tai Ji the same question, who also gave the same answer as her husband. Bhai Sahib said, "Tai Ji, what do you think I can't ride a motorcycle? If you sat me in a helicopter, I'll fly that two".

In 1973, Giani Mohan Singh bought Bhai Sahib a brand new Enfield motorcycle from Jalandhar for six thousand rupees. The request of Bhai Sahib was fulfilled and at the age of 11-12 Bhai Sahib became an experienced in riding a motorcycle. Now Bhai Sahib started going to school on a motorcycle. At that time only few villages had motorcycles, people from surrounding villages would come and see the new motorcycle of Bhai Sahib. At dinner time, Bhai Sahib would show his friends at school the tricks he picked up, for example:

Riding the motorcycle with no hands.
Riding the motorcycle blindfolded.
Standing on a moving motorcycle.
Turning the motorcycle as he stood on the motorcycle.
Making his motorcycle jump.
Hanging clothes on the moving motorcycle.
Going through traffic with high speeds.
Riding the motorcycle on the rail tracks.

Now Bhai Sahib was not very much interested in education, instead Bhai Sahib was more interested in doing stunts on his motorcycle. Bhai Sahib was coming out with new stunts regularly. After passing eight class, Bhai Sahib left education. Bhai Sahib enjoyed eating and drinking milk and butter, he was a great player of the Kabbadi game. Bhai Sahib was so fast at running that none of the fellow singhs could catch him. Bhai Sahib from childhood loved playing with the dangers of the world. Bhai Sahib may have just studied up until 8thclass, but he would at times challenge the knowledge of lawyers and professors. Bhai Sahib had got used to living his life as a free bird. Bhai Sahib went to Harian Bela Nihang Dal which was under the command of Sant Baba Bishan Singh Ji and Sant Baba Nihal Singh Ji. Bhai Sahib had now become a Nihang Singh.

Harian Bela Nihang Dal

Bhai Sahib joined Baba Nihal Singh's Harian Bela Nihang Dal. Here Bhai Sahib learned the whole santhaya of Sri Guru Granth Sahib Ji and started doing sewa as a granthi at Sri Akhand Paath Sahibs. Bhai Sahib also learned Gatka here as well as horse riding. Bhai Sahib learned how to use the sword and the spear, Bhai Sahib had also become phenomenal at shooting targets with a rifle. Bhai Sahib would drive jeeps and ride horses with carriages at the dal. Baba Nihal Singh of Harian Bela kept Bhai Sahib as his gunman and bodyguard. Bhai Sahib was given a rifle to keep by Baba Nihal Singh and Singh Dhamian also had joined Harian Bela Nihang Dal at the same time as Bhai Sahib. After doing sewa at the Harian Bela for two and a half years Bhai Sahib and Bhai Gurcharan Singh Dhamian asked Baba Nihal Singh for the permission to go home. Baba Nihal Singh happily gave 500 rupees each to the singhs with a Saropa and sent them home with happiness. Whenever Bhai Sahib and Bhai Gurcharan Singh Dhamian felt like meeting up, they would go see the singhs of the Dal at Gurudwara Harian Bela and do darshan of Baba Nihal Singh as well. Baba Nihal Singh and the singhs of the dal respected and loved Bhai Sahib and Bhai Gurcharan Singh Dhamian.

Sant Jarnail Singh Ji Bhindranwale, Baba Nihal Singh and Baba Harnam Singh Rampur Khera were very close and had immense love for each other. Sant Jarnail Singh Ji Bhindranwale would go to many villages and preach about Sikhi. When Sant Jarnail Singh Ji Bhindranwale came to Hoshiarpur to preach about Sikhi and how the Sikhs were being made slaves of India, Bhai Sahib had the same viewpoints as Sant Ji and from there on Bhai Sahib went to Mehta Chownk with Sant Jarnail Singh Ji Bhindranwale. At Dam Dami Taksal, Bhai Sahib did another full santhaya of Sri Guru Granth Sahib Ji and became a great Giani Singh.

Hospitalizing the Narakhdharis

One day Bhai Sahib was standing at a local market and eating peanuts. Bhai Sahib was dressed in a Chola and had a blue Taksali dastar on his head. Two Nihang Singhs were looking for someone's house and stopped to ask Bhai Sahib for directions, soon as the three singhs met they greeted each other with, "Waheguru ji ka Khalsa Waheguru ji ki Fateh". Also present at this market was a group of more than 15 Narakhdharis, who were making jokes on Bhai Sahib and the Nihang Singhs. The Narakhdharis were making jokes of Taksali Chola and the Bana of the Nihangs Singh and laughing out loud at the end of each joke. Bhai Sahib heard these jokes and decided to answer the Narakhdharis back. Bhai Sahib stopped a farmer who had just bought a rake, Bhai Sahib asked the farmer, "Brother, show me that rake, how much did you buy it for?" the farmer replied, "Singh, I bought this for 12 Rupees, it has the guarantee that it will never break". Then Bhai Sahib said, "Okay than brother, let's see how strong this rack is". Bhai Sahib approached the Narakhdharis with the rake, as they laughed at the anti-Sikh jokes. Bhai Sahib had the rack on his shoulders and challenged the Narakhdharis by saying, "Oi you fools, come here, your son in-law is here, who wants to wed his daughter? Get your daughters to take Amrit as I'm a singh of Sant Bhindranwala". Soon as the Narakhdharis heard these words of Bhai Sahib, their bodies had turned pale. Bhai Sahib had learned the Gatka while he stayed at Herian Bela, under Baba Nihal Singh. Bhai Sahib used the rack in a great style that every time Bhai Sahib swung the rack, two Narakhdharis would hit the floor with broken shoulders and arms. Within 3-4 minutes Bhai Sahib had more than 15 Narakhdharis lying dying on the floor crying with pain. The white clothes of the Narakhdharis and had turned pink with the colour if their blood. The Narakhdharis were saying, "Call the police, please call the police". As they lay on the floor with pain. Not even one of these Narakhdharis could stand against Bhai Sahib. Upon seeing this, the farmer started walking towards his house without the rake that had just bought, but Bhai Sahib quickly ran up to the farmer and said, "Brother, this rake is definitely good, this will never betray its user. Thanks for letting me test it out".

The Narakhdharis were in the hospital being treated for their wounds as they gave their statements to the police, giving descriptions of Bhai Sahib. The Thanedar, Jagdish Rana was thinking, "These weaklings who got beaten up by one Nihang Singh are now asking me to find that Nihang Singh". The following day the newspapers printed this news on their front pages, the article started something like this:

"Bulowal, district Hoshiarpur. One Nihang Singh attacked 13 Narakhdharis and seriously injured them. The 13 Narakhdharis are now receiving treatment for their injuries at a local hospital. The leader of the Narakhdharis from the area, Kultara Mahapursh has asked the government to get the police to capture the man responsible for the injuries of the 13 Narakhdharis and punish him".

Bhai Sahib was arrested soon after by Thanedar Jagdish Rana and the news of this arrest reached Sant Jarnail Singh Ji Bhindranwale at Chownk Mehta. As Thanedar Jagdish Rana was about to charge Bhai Sahib with 324-25-26 for attacking Narakhdharis with weapon, but the local Narakhdhari leader, Kultara asked the police to hand Bhai Sahib to the Narakhdharis and they will punish him in such way that no Sikh will ever attack Narakhdharis ever again. At that moment the telephone of the police station rang, Jagdish Rana answered and said, "Hello, who is this?" A man replied, "I am the Jathedar of Dam Dami Taksal, Jathedar Jarnail Singh Bhindranwale from Chownk Mehta". The tone of Jagdish Rana changed and said, "Baba Ji, Waheguru ji ka Khalsa Waheguru ji ki Fateh". Sant Ji said, "Waheguru ji ki Fateh, Gurmukha". And Jagdish Rana said, "Yes Baba Ji, what are the orders?" Sant Ji said, "You have arrested one of my lions. I want him to be freed as soon as possible, or else we will have to take some serious steps". At this moment the colour of the Thanedar was yellow, Bhai Sahib knew that the call was from Sant Ji. Soon as Sant Ji said, "Or else". The Thanedar's telephone dropped on the table and quickly ordered his constable to take Bhai Sahib to the roof. The Thanedar also went upstairs later and told Bhai Sahib to jump and go to Chownk Mehta. Bhai Sahib jumped of the roof of the police station and made his way to Chownk Mehta under noses of the Narakhdharis. After this the Thanedar handled everything at the police station and made it out to be that Bhai Sahib had escaped from police custody.

Joining the army of Sant Jarnail Singh Ji Bhindranwale

Before going to the Mehta Chownk, Bhai Sahib met Bhai Charan Singh and soon reached Chownk Mehta together. Both singhs were greeted with Jaikaray of, "Bole Son Nihal, Sat Sri Akaal". Sant Jarnail Singh Ji Bhindranwale hugged both singhs and told Bhai Sahib that he is the lion of the Sikh panth and that Guru Gobind Singh Ji has a blessing hand over Bhai Sahib.

On 13th April 1978, the Narakhdhari leader, Gurbachana and his gang killed 13 singhs and wounded over 150 Sikhs as they peacefull protested to stop the beadbi of Guru Granth Sahib Ji. Later Gurbachana was acquitted of all cases and this was slap in the face of Sikhs by the Indian government. It was only right for Sikhs to raise the swords and take justice if they were denied justice by the system. Many singhs of Sant Jarnail Singh Ji Bhindranwale got ready to sacrifice their lives for the Sikh panth. Singhs such as Bhai Surinder Singh Sodhi, Bhai Major Singh Nagoke, Bhai Lakha Singh Nagoke, Bhai Kabal Singh, Bhai Dalbir Singh Abhyiassi, Bhai Swarn Singh Rode, Bhai Nachattar Singh Rode, Bhai Kuldeep Singh Muchal, Bhai Jarnail Singh Booh, Bhai Rasal Singh Arifke, Bhai Labh Singh and many more were ready to take justice for the shahadat of the 13 singhs.

Under the orders of Sant Jarnail Singh Ji Bhindranwale, Bhai Sahib and Bhai Charan Singh travelled to the border of Nepal and bought eighteen Ramjungay (pistols) and metal chick peas (ammunition). Bhai Sahib then travelled back to Punjab with the artillery. The three wheeler Bhai Sahib and Bhai Charan Singh was travelling in, was stopped by the Haryana police in the city of Sonipat and after the police found all the pistols they arrested the singhs for smuggling weapons. The singhs were quickly presented in front the judge and then sent to jail. Both singhs sent a message to their villages to let their family know of the arrest. Both singhs were bailed when the family of Bhai Charan Singh paid 50,000 Rupees for each singhs bail. The police of Hoshiarpur, Punjab was asking for the custody of these two singhs. The Punjab police charged a case on Bhai Sahib and Bhai Charan Singh for damaging the rail tracks of Nasrala, to cause an accident, due to this the Haryana police gave the custody to the Punjab on 28th September 1981. The SSP of Hoshiarpur blindly tortured the singhs, they hung the singhs upside down and put hot wax onto the palms of the singhs. SSP Avtar Atwal was forcing the singhs to admit that the weapons they had bought from Nepal were for Sant Jarnail Singh Ji Bhindranwale. The singhs did not say anything and were tortured brutally by the SSP of Hoshiarpur. The singhs were then sent to Hoshiarpur jail.

Bhai Sahib got into a fight with some inmates of Hoshiarpur jail and for this reason both singhs were moved to Jalandhar jail. After a year the courts of Hoshiarpur granted the bail of the singhs after 15.000 rupees was paid by a Gursikh of village Haripur. This happened in September 1982. These days Sant Jarnail Singh Ji Bhindranwale's movement to break the chains of slavery from the necks of Sikhs was in full swing, Bhai Sahib and Bhai Charan Singh were taking part in this movement and doing sewa, due to this they missed their hearing dates in Sonipat, regarding the weapons case. The Sonipat courts issued a warrant for the arrest of the both singhs. By now the Sikhs all over the world were talking about the actions of Bhai Sahib. The police was looking for Bhai Sahib, the only description the police had of Bhai Sahib was that he wore a Taksali Bana, but Bhai Sahib did actions wearing a T-shirt, jeans and with a tied beard. Whenever Bhai Sahib and Bhai Labh Singh (General Labh Singh Panjwar) wore police uniforms and travelled the police at the checkpoints will salute the singhs.

7th star of the Narakhdharis, Roshan Sitara

After the Narakhdhari leader Gurbachana and his gang killed 13 singhs, Sri Akaal Takht Sahib released Hukamnama to boycott the Narakhdharis, after this the singhs of Guru Gobind Singh Ji started finishing the Narakhdharis responsible of the 1978 Sikh massacre one by one. Gurbachana had prepared seven stars, who were given the same respect by the Narakhdharis, as the Sikhs gave the Panj Pyare. One of the seven stars was, Roshan Sitara who would spit venom against the Sikhs and encourage his gangs to attack Sikhs.

On 27th October 1982, Roshan Sitara was at his home in the village of Nangal Khana, when three young men in police uniforms came on a motorcycle. Roshan Sitara thought that it was the Hoshiarpur police, he greeted the three police men by saying, "Dhan Nirankar, Dhan Nirankar. Come sit". One of the police men sitting on the back of the motorcycle said, "We have come from Hoshiarpur. Our duty is in a nearby village, if you have any problems then let us know". Roshan Sitara said, "With the blessings of Satguru, no one can look at me with a bad eye. Come sit and have tea". It was evening time, the police men did not switch of the motorcycle and continued talking. One police officer in the uniform of a Thanedar had a Stengun hanging from his shoulders and was looking around the house. Another police man, who had a haircut continued to talk to Roshan Sitara and said, "Sir, you are said to be on the hit-list of Sant Bhindranwale, don't come out of the house too much".

Roshan Sitara boasted and said, "What can Bhindranwala do? These Sikhs are cowards, they killed our beloved Satguru Gurbachan in his house in Delhi. If they had told us they are coming then we would never have let them kill our Satguru Gurbachan, they would have been given the same treatment as the 13 Sikhs got in railway colony of Amritsar. That day Satguru Gurbachan did not fire a single bullet, it was us seven stars that shot most of the Sikhs that tried to stop us. Our seven guns did not spare single Sikh that day. We hoped that their Sant Bhindranwala could've been there, we would have shown him also".

Then one of the police man had enough and said, "Stop there you evil man, don't you dare say another word against Sant Ji". Then the police officer with a haircut put his Stengun against the back of Roshan Sitara. "We are the singhs of Sant Jarnail Singh Ji Bhindranwale". Said one of the police officers. Then the Thanedar said, "Finish him and send him to hell". Police officer with the Stengun opened fire and finished Roshan Sitara off. The three police officers then got out of the area and escaped. The singhs had finished the seventh star of the Narakhdharis. In the police uniform, Bhai Sahib, Bhai Labh Singh and Bhai Sukhdev Singh Sukha Kakkarh carried out this mission. The noise of Bhai Sahib's Royal Enfield could be heard as they escaped from the scene. The singhs were firing bullets in the sky with happiness and with the success of the mission. The main headline on the newspapers on 28th October 1983 was:

"In the Nangal Khana village of Hoshiarpur district, the seventh star of the Narakhdhari Mission, Roshan Sitara was killed after 3 men dressed as police officer shot him dead. After killing the Roshan Sitara the 3 militants escaped on a motorcycle. To find the 3 men, the police has surrounded the area and are searching for the murderers".

Mahapursh Kultara Narakhdhari

By now the singhs of Guru Gobind Singh Ji had sent all the seven stars of the Narakhdhari cult to hell. But there were still some anti-Sikh elements that preached against the Sikh values. Kultara Mahapursh was one of the main lecturers of the Narakhdhari cult that incited hatred towards the Sikhs. The singhs were keeping a close eye on him and watching every move he had made. Kultara would sit a tailor's shop in the market of Bulowal called Deluxe and tell his fellow Narakhdharis to come up with the scheme to trap Bhai Sahib. Kultara would tell his group to inform police captain Bua Singh as soon as they saw Bhai Sahib. Bua Singh was a police officer, who was on the payroll of the Narakhdharis.

It was the evening of 28th July 1983, one singh was wearing a T-shirt and jean, doing laps on his motorcycle in the Bulowal market. As the motorcycle travelled fast, the pedestrians would move out of its way. Another two men in the disguise of farmers, with shawls covering their torso were on foot and reached the Deluxe tailor shop. It were hot days and Kultara was sitting on bench outside the tailor shop and fanning himself. The two men stood beside Kultara and started saying, "This guy who is riding his motorcycle so fast might hit someone". Other man said, "He might be a police man". Kultara looked at two men and said, "No, he isn't a police man, as I know all the police men here". Then one of the men said, "It might be Sodhi". Soon as Kultara heard the name of Bhai Sahib, he was full of fear and started shaking, Kultara remembered the killing of the Roshan Sitara. The first man continued to say, "This Sodhi is a master of disguise and can ride his motorcycle on railway tracks". Kultara thought to himself, that it'll be safe if he got out of the area before Bhai Sahib sees him. As Kultara got up to leave one of the men said, "Mahapursh, where are you going?" Kultara replied, "I'm going home". Then the other man said, "Mahapursho, you might as well wait and meet the singhs, Sodhi has come to meet you".

A bit further up Bhai Sahib was standing with his motorcycle. Then the two men pulled their Stengun out of their shawls, when Kultara saw this, his jaw had dropped. Kultara quickly tried to get inside the tailor shop but the two singhs fired bullets from their Stengun which sent Kultara falling to the floor. After killing Kultara, the two singhs fired bullets into the sky ad walked towards the motorcycle and escaped with Bhai Sahib. ASI Tarlochan Singh tried to chase Bhai Sahib, but Bhai Sahib drove his motorcycle like the wind and managed to escape. On the radio that night, the main headline was:

In Punjab, the Narakhdhari leader of the Hoshiarpur area, Mahapursh Kultara was gunned down in the Bulowal market. The police chased the killers but they were successful in escaping on their motorcycle.

Avenging the Shaheedi of Bhai Kulwant Singh Nagoke

The singhs were finishing the anti-Sikh elements and the police officer that brutally tortured innocent Sikhs were also punished by the Jhujaru Singhs. DSP Gurbachan of Punjab Police arrested a close friend of Sant Jarnail Singh Ji Bhindranwale, Bhai Kulwant Singh Nagoke. The brutally tortured Bhai Kulwant Singh Nagoke and burnt most of his body in attempt to make him admit allegations against Sant Jarnail Singh Ji Bhindranwale, but Bhai Kulwant Singh Nagoke stayed strong and did not utter a word against Sant Jarnail Singh Ji Bhindranwale. All the tactics of the police had failed in front of Bhai Kulwant Singh Nagoke. The police took the weakened Bhai Kulwant Singh Nagoke to a village close to Amritsar and made Bhai Nagoke shaheed in a fake encounter. The following day DSP Gurbachan gave a statement to the newspapers in which he described Bhai Kulwant Singh Nagoke as dangerous terrorist who had killed many Narakhdharis. DSP Gurbachan stated that Bhai Kulwant Singh Nagoke was killed in an intense encounter with the Punjab police.

By killing Bhai Kulwant Singh Nagoke, DSP Gurbachan had started the run of fake encounters in which the Sikh youth were being killed. The body of Shaheed Bhai Kulwant Singh Nagoke was washed and cremated by Sant Jarnail Singh Ji Bhindranwale himself. Sant Jarnail Singh Ji Bhindranwale would frequently talk avenging the shaheedi of Bhai Kulwant Singh Nagoke. DSP Gurbachan also had shot Bhai Manjit Singh alias Bhai Museebat Singh dead at the Rajasansi Airport, Amritsar. DSP Gurbachan was killing the courageous singhs and the Khalsa panth was planning on stopping this evil man. Sant Jarnail Singh Ji Bhindranwale had made it clear that DSP Gurbachan had to be stopped and soon the motorcycle singhs started hunting for him. As well as hunting for DSP Gurbachan, the singhs were also looking for his right hand, Makhan Hawaldar. Both of the murderers of singhs were in Amritsar. Makhan Hawaldar was one of the men that brutally tortured Bhai Kulwant Singh Nagoke to death.

Makhan Hawaldar lived in Putlighar area of Amritsar. Bhai Sahib and Bhai Labh Singh started living in the same area in a rented house and ate food from a nearby hotel. Bhai Sahib had told everyone that they were truck drivers. On 26th September 1983, Makhan Hawaldar entered the same hotel, where Bhai Sahib and Bhai Labh Singh were eating. Bhai Sahib recongnised Makhan Hawaldar come into the hotel and shouted, "Makhan, run if you can, we have come to finish you". Makhan Hawaldar tried to get out of the hotel and run for his life, but Bhai Labh Singh shot Makhan Hawaldar in the shoulder with his revolver. Makhan Hawaldar managed to stumble out of the hotel, but the singhs followed him outside, even though Makhan Hawaldar was shot in the shoulder, he still swore at the singhs. The blood from the bullet wound covered Makhan Hawaldar's khaki uniform. The public were seeing two singhs beating a bloodied police officer. Bhai Labh Singh shot Makhan Hawaldar in the face and in the chest, this killed Makhan Hawaldar, no one dared to take him to the hospital. After avenging the shaheedi of Bhai Kulwant Singh Nagoke, Bhai Sahib and Bhai Labh Singh escaped from the area on a motorcycle. The owner of the hotel wet himself in fear that singhs had killed a police officer outside his hotel. The following day, on 27th September 1983, the newspaper had the photo of dead Makhan Hawaldar with the headline:

"In the Putlighar area of Amritsar, two terrorists shot dead Makhan Hawaldar, a police officer outside the hotel. Makhan Hawaldar was on the hit list of the terrorists for a long time. The killers succeeded in escaping from the scene. The police are raiding the houses where the killers had stayed".

Attack on DSP Gurbachan

After the shaheedi of Bhai Museebat Singh, Bhai Kulwant Singh Nagoke and many more singhs, DSP Gurbachan had retired and was given protection by the government. On 29th October 1983, Bhai Sahib, Bhai Labh Singh and Bhai Makhan Singh reached the restaurant on Majhita Road on a motorcycle. The singhs had tea here and changed their cloths and dressed as police officers. Also on Majhita Road the son of retired DSP Gurbachan owned a shop where DSP would sit with his bodyguards. The singhs attacked DSP Gurbachan with their Stengun and his bodyguards returned fire. A battle took place between both sides for just over half an hour. DSP Gurbachan had ran into the shop and laid on the floor and survived the attack. The local police had quickly come on to the scene, for this reason the singhs escaped. In the battle Bhai Sahib was shot in the knee and Bhai Makhan Singh was also shot in the legs. Bhai Labh Singh grabbed Bhai Sahib and escaped on the motorcycle, while Bhai Makhan Singh ran away from the scene and entered a home. The home Bhai Makhan Singh entered was the house of DSP Gurbachan's son's house. When DSP's daughter in law saw Bhai Makhan Singh in the police uniform and in a wounded condition, she helped him escape from back of the house. The woman had thought that he was a police officer and had to get to the hospital. After escaping from the house, he managed to get to Sri Harimandir Sahib, where he was treated and due to loosing so much blood, Bhai Manbir Singh Chaheru, Bhai Swarn Singh Rode and Bhai Rasal Singh Arifke gave blood for Bhai Makhan Singh after which he recovered. The following day, Bhai Sahib and Bhai Labh Singh also entered Sri Harimandir Sahib in a disguise. The singhs went to Nanak Niwas and saw Bhai Makhan Singh and wished him well.

Harbans Lal Khanna

The Hindu yobs under the command of Harbans Lal Khanna did many protests against the Sikhs in Amritsar, in which the Hindu racist yobs would attack Sikhs and their businesses as well as Sikh gurudwaras. Under the command of Harbans Lal Khanna, his yobs destroyed the golden statue of Sri Darbar Sahib at Amritsar railway station and they also got the photo of Guru Ram Das Ji and burnt it with cigarettes. The slogans Harbans Lal Khanna used against the Sikhs were:

"Duki Tiki Rehen Nahi Deni
Siir Te Pagri Rehen Nahi Deni!
Kangha, Kara, Kachera, Kirpan
Ehnu Pejo Pakistan!"

The Indian law never charged Harbans Lal Khanna for his racist slogans. On 1st April 1984 from the second floor of Guru Ram Das Langar Hall, Sant Jarnail Singh Ji Bhindranwale spoke out against the attacks on Sikhs by the groups of Harbans Lal Khanna. The message Sant Jarnail Singh Ji Bhindranwale sent to Harbans Lal Khanna and the Sikh nation was:

"In Haryana 24 saroops of Guru Granth Sahib Ji were burnt. Six gurudwaras were also burnt. Twelve trucks and two cars of the Sikhs were burnt. Hundred and 25 singhs hair were forcefully cut and sent to me. Three Sikh girls were made to stand naked on the main road for 2 hours. For seven days this kept on happening. They have insulted our Sikh girls. The girls are crying, no one was saving them on the main road. Till the culprits are not punished, I will not rest. Also this message has been sent to Bhajan Lal, that he can live in the middle of the ocean but I will definitely meet him at whatever cost".

Now Bhai Sahib and Bhai Labh Singh Panjwar got ready with their motorcycle to punish Harbans Lal Khanna. MLA of Bharti Jayanta Party (BJP) Harbans Lal Khanna was sitting at his shop in Amritsar on 2nd April 1984 along with his gunmen. The singhs also reached the shop. Bhai Sahib remained on the motorcycle and Bhai Labh Singh got off the motorcycle and quickly entered the shop. Bhai Sahib and Bhai Labh Singh were dressed in police uniforms and Bhai Sahib was waiting on the running motorcycle. The gunmen of Harbans Lal Khanna thought Bhai Sahib was a real police officer. Bhai Labh Singh fired his Stengun and killed the bodyguards, soon as Harbans Lal Khanna saw this he shouted, "Terrorists, terrorist". Bhai Labh Singh put the Stengun to Harbans Lal Khanna's chest and said, "Dhoti (Hindu trousers), topi (cap) Jamuna par. Khalistan Zindabaad". After saying this Bhai Labh Singh coloured the white sofa in the shop red with the blood of Harbans Lal Khanna. Before leaving the scene the singhs grabbed the weapons of the dead bodyguards and also burnt their jeep which was outside the shop. The singhs then shouted war cries of Bole So Nihal Sat Sri Akaal and fired bullets from their Stengun as they fled the scene.

This happened on 2nd April 1984. Also keep this in mind, Harbans Lal Khanna was responsible for the killings of 11 Sikhs, on 14th February 1984. Harbans Lal Khanna also had ordered the beadbi of Sri Darbar Sahib's model and of Guru Ram Das Ji at the railway station of Amritsar.

Before killing Harbans Lal Khanna, Bhai Sahib and Bhai Labh Singh contacted Sant Jarnail Singh Ji Bhindranwale via wireless and made a request to Sant Ji, "We can kill the enemy (Harbans Lal Khanna) but we can't cut his head and bring it to you. If you wish we can kill the enemy and attain shaheedi". Sant Jarnail Singh Ji Bhindranwale replied, "Babbu (Bhai Sahib's nickname), we want you and Labh Singh alive, you shouldn't even think about shaheedi. The Khalsa panth need singhs like you. Make sure you come back". Listening to the orders of Sant Ji, both singhs returned to Sant Ji after punishing Harbans Lal Khanna.

Rewarding a policeman for his humanitarian help

One day Bhai Sahib was travelling on his scooter towards Sri Darbar Sahib, when all of sudden he had an accident with an auto-rickshaw on the Putlighar Chownk. Bhai Sahib's knees and palms were badly bruised. Bhai Sahib was wearing T-shirt and jeans, he also had tied his beard that day. As Bhai Sahib fell off his scooter, his 14 bullet revolver and bullets scattered all over the floor. Bhai Sahib's BA final year books also scattered on the ground. The police officers nearby saw the Bhai Sahib on the floor and helped him get up, not knowing that this was, Bhai Surinder Singh Sodhi. Then the police officer picked up the revolver and gave it back to Bhai Sahib. Bhai Sahib asked the police officer to drop him of too Bajaj Pagri House (near Sri Darbar Sahib) and one of the police officers picked up Bhai Sahib's scooter and sat Bhai Sahib on the back of the scoter and took Bhai Sahib to the Bajaj Pagri House. Here Bhai Sahib told the policeman to wait here 5 minutes and he will send his brother to drop the police officer back to Putlighar Chownk. Bhai Sahib walked to the Sri Darbar Sahib and gave one of the Taksali singhs a bag to give to the waiting police station and to pay for his rickshaw back.

The Taksali singh went to the policeman and tightly hugged the policeman. The singh gave the bag to the policeman and paid the rickshaw to take the policeman back to Putlighar Chownk. As the policeman reached his destination, he looked into the bag and found 10,000 rupees. Bhai Sahib had rewarded this police officer for fulfilling his duty truthfully and properly. Upon seeing the money, the policeman had a big smile on his face and was also shocked at the same time.

Bank robberies

In the Sikh Freedom Movement looting of the banks, the rich and the weapons storage was essential for the movement to progress, but all the actions the singhs did, they did not victimise the weak and the innocent. Bhai Sahib and fellow singhs, such as Bhai Labh Singh, Bhai Satnam Singh Bawa and Bhai Harjinder Singh Jinda had looted the Khuthar Bank in Jalandhar and the Khudha Bank in Hoshiarpur without having to fire a single bullet.

In Amritsar, near the Suraj Cinema, the Punjab And Sing Bank was cleanly looted. It is said, as Bhai Sahib and fellow singhs were about leave the bank, the manager of Suraj Cinema also had come into the bank to put his cash in the bank but the singhs took that cash of the manager too. The manager cried for mercy and said, "I'm a poor man, I will never be able to pay my bosses back even if I worked for all of my life". Then Bhai Sahib said, "Lala (as the cinema manager had a haircut), don't worry, don't shout, we won't let anything happen to you". Fellow singhs and Bhai Sahib stayed in the bank for 20 minutes, they ordered the bank manager to put the money taken from the cinema manager into the account of Suraj Cinema. The cashier counted the money and gave the receipt for the transaction to the singhs. After giving the cinema manager the receipt for his cash, Bhai Sahib and the singhs robbed the bank of that money too and escaped.

It is said before looting the banks, Bhai Sahib would regularly go to the bank and do his survey. Bhai Sahib would go into the bank in suit, tie and expensive shoes, with tied beard and a briefcase in his hand. Bhai Sahib looked like a successful businessman. On the day of looting the bank, all the singhs would take their positions and when Bhai Sahib would open his briefcase, instead of taking the money out, Bhai Sahib would pull his Stengun out and shout, "Don't Move, the whole bank is under our control. Give us all the cash or you will blame yourself for the consequences for not handing over the money". Bhai Sahib had completed many bank robberies without having to fire a single bullet. Bhai Sahib never hurt the innocent people, but always punished the evil men.

Inspector Gurcharan Sansi

From 4th August 18982, Dharam Yudh Morcha that was started by Shromani Akali Dal to speak out against the injustice that the Sikhs were facing in India, but soon the police also started arresting innocent singhs and killing them in fake encounters. In the greed of promotion the police officers were killing innocent Sikh youths in made encounters. As the police were doing mass injustice against the Sikhs to have more stars put on their shoulders, Sant Jarnail Singh Ji Bhindranwale made a request to the true singhs of Guru Gobind Singh Ji to stop these police officers from committing such atrocities on innocent Sikhs.

A police inspector by the name of Gurcharan Sansi of Faridkot was known for his brutal treatment of the Sikhs. Gurcharan Sansi had fallen into the trap of greed and tortured and killed many Sikh youth to have more stars put on his shoulder. Even though Sant Jarnail Singh Ji Bhindranwale had warned him, he did not stop victimising the Sikhs. The singhs were ready to serve justice and had started hunting Gurcharan Sansi. It was 15th August 1983, roughly about 1.15pm Gurcharan Sansi and his gunman came out of the police station and travelled towards the market. When they reached the electricity house, Bhai Sahib and a singh on a motorcycle came beside them. Bhai Sahib was riding the motorcycle and the singhs sitting at the back of the motorcycle rained bullets onto Gurcharan Sansi and his gunman. Gurcharan Sansi fell off his motorcycle and the singhs grabbed their weapons and escaped the area by shouting war cries of, "Bole So Nihal, Sat Sri Akaal". Gurcharan Sansi died on the scene but the gunman was taken to the local hospital and survived.

The plan to kill Bhai Surinder Singh Sodhi

The lead of Dharam Yudh Morcha was slipping out of the hands of the Akali Dal and they thought that Sant Jarnail Singh Ji Bhindranwale was stopping them from negotiating the government of Delhi on some needs of the Sikhs, but Sant Jarnail Singh Ji Bhindranwale wanted all the needs of the Sikhs accepted not only a few. Harchand Longowal, secretary of Shromani Akali Dal and other leaders of Akali Dal were writing letters to Delhi asking to be saved from Sant Jarnail Singh Ji Bhindranwale. Harchand Longowal and Secretary Gurcharan Tohra wanted to remove ant Jarnail Singh Ji Bhindranwale removed from their way.

Gurcharan Tohra was known to have connections with gangsters, he got his government to free a drug smuggler by the name of Surinder Shinda from jail. After being released Surinder Shinda straight away went to Gurcharan Tohra. The two met in room no.102 of Sri Guru Ramdas Sra to talk about to eliminate Sant Jarnail Singh Ji Bhindranwale, his nephew Bhai Swarn Singh Rode, Bhai Surinder Singh Sodhi and the truck drive of Sant Ji. Gurcharan Tohra told Surinder Shinda if he kills the four men then he will Surinder Shinda 50 lakh rupees and also the government will not charge Surinder Shinda for the murders. According to the plan of Gurcharan Tohra, Surinder Shinda prepared his gang.

First Surinder Shinda got his girlfriend, Baljit who had being helping him in smuggling drugs and started living in a room of the Sra of Sri Darbar Sahib, he also got some more of his gang members, such as Tochi and Sukha to come and join him and start living on Sri Harimandir Sahib complex. Surinder Shinda would go and listen to the speeches Sant Jarnail Singh Ji Bhindranwale use to do from the second floor of Guru Ramdas Langar Hall. Soon Surinder Shinda started talking to Bhai Sahib and was regularly seen with the singhs of Dam Dami Taksal.

On 13th April 1984 Surinder Shinda's girlfriend, Baljit sat in the sangat of Sant Jarnail Singh Ji Bhindranwale for about 20 minutes with a fully loaded pistol. When her gang asked why didn't you pull the trigger she said, "I couldn't get up and pull the trigger to kill Sant Jarnail Singh Ji Bhindranwale, it was like something was stopping me". On the Visakhi day, Surinder Shinda had planned to kill Sant Jarnail Singh Ji Bhindranwale and Bhai Sahib, Gurcharan Tohra had given Surinder Shinda 40,000 rupees in no.102 room of the Guru Ramdas Sra, Baljit was given 2,000 rupees and Tochi was also given 2,000 rupees and ordered the gang to kill Sant Jarnail Singh Ji Bhindranwale, Bhai Surinder Singh Sodhi, Bhai Swarn Sing Rode and the truck driver of Sant Ji. Gurcharan Tohra assured the gang that the law will not charge him with anything and the 50 lakh rupees will be given after the job is complete.

Surinder Shinda and gang followed the orders of Gurcharan Tohra and got ready to assassinate singhs of Guru Gobind Singh Ji. On 13th April 1984, the whole family of Bhai Sahib was at Sri Darbar Sahib doing darshan of Sri Guru Granth Sahib Ji. Bhai Sahib shared many things with his family and seemed very happy. Bhai Amrik Singh, Bhai Sahib and his Chacha, Sardar Tarlochan Singh the room and after saying his Fateh, he asked Bhai Sahib to come with to drink some juice. Bhai Amrik Singh said, "We can get some juice here and drink together". Then Bhai Amrik Singh called one singh to get some juice, after which all the singhs drank the juice. In reality, Surinder Shinda wanted to take Bhai Sahib out of Sri Darbar Sahib so he could kill Bhai Sahib. After the singhs went to Sri Guru Ramdas Langar Hall and for this reason the plan of Surinder Shinda to kill Bhai Sahib had failed for this day.

Shaheedi of Bhai Sahib

The next day 14th April 1984 about 10am, Bhai Sahib dropped his Chacha of at Ghanta Ghar, Amritsar and was on his way back. Then at 12pm, Bhai Sahib got his sister, Bibi Gurwinder Kaur and brother in law, Bhai Joga Singh a taxi from the Guru Ramdas Sra gate. After this Bhai Sahib went into a Sindhi Hotel opposite Sri Darbar Sahib to eat something, here Bhai Sahib ordered a cold drink and gulab jamun. The manager of the hotel, Bhai Bhup Singh said to Bhai Sahib, "Today morning two men came to ask if you had come or not. One woman was also waiting, she left 10 minutes before you came". These two men were Tochi and Sukha who were sent by Surinder Shinda to see where Bhai Sahib was. Bhai Sahib being a fearless warrior said, "It could be anyone". Another member of the gang was Malak Bhatia who was staying at the hotel. When Tochi and Sukha came to the hotel on motorcycle, Malak Bhatia gave them a sign that Bhai Sahib was in the hotel. Malak Bhatia also had an ambulance on standby in case one of his gang members got wounded then they could escape with the help of the ambulance.

Bhai Sahib was just about to eat his gulab jamun, when all of sudden Baljit came into the hotel and asked Bhai Sahib, "Sodhi, can re-tie the bandage on my finger?" Bhai Sahib asked, "Bibi, what did you hit on finger". Baljit answered, "It's that Shinda, he is harassing me too much and I am fed up off him". Bhai Sahib then said, "Bibi, don't worry I will talk to Shinda".

Baljit was sitting opposite Bhai Sahib on the hotel table. As Bhai Sahib re-tied Baljit's bandage, Surinder Shinda had come into the hotel. Soon as Bhai Sahib saw Surinder Shinda, Baljit pulled her pistol out from the waist of her salwar and shot Bhai Sahib in the head and then Surinder Shinda shot Bhai Sahib in the chest six times with his bullet. Bhai Sahib who had played death on many occasions was betrayed by the gang that had gained his trust. In the firing by Surinder Shinda, another singh by the name of Bhai Kuldeep Singh was also wounded in the Sindhi Hotel. Surinder Shinda took Bhai Sahib's revolver and ran away. Baljit ran towards Guru Ramdas Langar Hall to see Sant Jarnail Singh Ji Bhindranwale shouting, "I have taken my revenge, I have taken my revenge". Outside the Sindhi Hotel everybody was saying, "Bhai Surinder Singh Sodhi has been killed, someone shot him".

When the news reached the Parikarma of Sri Darbar Sahib, Bhai Sahib's close friends Bhai Sukhwant Singh Ballu and Bhai Gurdial Singh straight away went to Sindhi Hotel. They saw Bhai Sahib covered in blood and taking his last breaths. The two singhs put Bhai Sahib into an ambulance and took him to hospital, but on the way to the hospital Bhai Sahib had attained shaheedi in the ambulance.

As Baljit ran towards Sant Jarnail Singh Ji Bhindranwale with a pistol, the singhs stopped her and grabbed her pistol out of her hands. The singhs took her to Sant Ji and Sant Ji asked, "Bibi, you say that Sodhi tried to rape you, do you have any evidence?" Baljit answered "Sodhi did not do anything to me, Shinda told me that if I say that then the singhs will not kill me". The singhs took Baljit to the ground floor to get more information from her. When some of the singhnia asked her questions, Baljit did not answer. Then when the singhs hit her with a thick stick, Baljit started giving the whole statement of what had happened and who had recruited them, it is said the her confessions were recorded on a cassette.

On the tape Baljit told the involvement of Malak Bhatia and gave his phone number. She also told that Gurcharan Tohra had paid to have Sant Jarnail Singh Ji Bhindranwale, Bhai Surinder Singh Sodhi, Bhai Swarn Singh Rode and the truck driver killed. The involvement of Tochi and Sukha was also revealed by Baljit. Every single thing to do with the shaheedi of Bhai Sahib was told to the singhs by Baljit.

Sant Jarnail Singh Ji Bhindranwale's right arm had been chopped off by these government paid enemies of the Sikh nation. The shaheedi of Bhai Sahib had been very painful to bare by Sant Jarnail Singh Ji Bhindranwale. After the shaheedi of Bhai Sahib, the singhs of Dam Dami Taksal put a board on the gate of Sri Harimandir Sahib, which clearly read, "The shaheedi of Bhai Surinder Singh Sodhi will be avenged within 24 hours. Shinda and gang be ready".

Bhai Sahib's sister, Bibi Gurwinder Kaur, Brother in law Bhai Joga Singh and Chacha, Sardar Tarlochan Singh were still on their journey home and Sant Jarnail Singh Ji Bhindranwale had sent Bhai Sukhwant Singh Ballu to the family villages to give the message of Bhai Sahib's shaheedi. After the post mortem the shaheedi saroop of Bhai Sahib was given to the singhs of Dam Dami Taksal. Sant Jarnail Singh Ji Bhindranwale himself bathed the body of Bhai Sahib and the singhs of Dam Dami Taksal had agreed to do the cremation of Bhai Sahib near Gurudwara Baba Deep Singh, Amritsar. The fellow singhs of Bhai Sahib were anxious to avenge the shaheedi of Bhai Sahib. Sant Jarnail Singh Ji Bhindranwale put a dastar of Bhai Sahib's head and kissed Bhai Sahib's forehead, at this moment Sant Ji was heard saying, "Sodhi Singh, your killers will not be spared. The gap you have left, will always be felt by the Sikh panth".

Sant Jarnail Singh Ji Bhindranwale did Ardas for Bhai Sahib himself and did a tearful farewell. The singhs of Dam Dami Taksal carried Bhai Sahib on their shoulders to the crematory and thousands of Sikhs followed Bhai Sahib's shaheedi saroop. No one could stop their tears. General Labh Singh and Bhai Sahib's Taaya, Sardar Mohan Singh set fire to the shaheedi saroop of Bhai Sahib. The singhs saluted Bhai Sahib by firing bullets into the air from their rifles. General Labh Singh Panjwar promised not eat or drink till he cuts the killers of Bhai Sahib into pieces. As General Labh Singh walked back to Sri Darbar Sahib, only one thing was going through his head, to avenge the shaheedi of Bhai Sahib within 24 hours.

Avenging the shaheedi of Bhai Sahib

General Labh Singh reached Sri Darbar Sahib and met Bhai Durga Singh Arifke, Bhai Swarn Singh Rode, Bhai Rasal Singh Arifke, Bhai Manbir Singh Chaheru and within hours got the location of Surinder Shinda. Then General Labh Singh, Bhai Manbir Singh Chaheru and Bhai Rasal Singh Arifke went to a secret location. At the location more singhs including Baba Gurbachan Singh Manochahal met up and put on the police uniforms. All the singhs were now in police uniforms, tied their beard, curled the moustaches and cover their Kirpans. General Labh Singh was standing ready in the uniform of deputy police captain. Baba Gurbachan Singh Manochahal did the Ardas for the singhs for the blessings of Sikh Gurus. After the Ardas all the singhs in the police disguise jumped in a jeep and started moving towards the location of Surinder Shinda. This singhs set up a checkpoint under the command of General Labh Singh on Manaanwala Bridge, which was on Jalandhar Road. It was roughly about 10 o'clock at night. There were not many cars travelling due to the bad conditions of Punjab and the singhs were searching every single car that passed. It was about 11pm, when jeep approached the singhs in high speed. In the disguise of the police, the singhs stopped this jeep and Bhai Rasal Singh Arifke asked the driver, "Where you come from and where are you going?"

The driver answered, "Sir, I am a driver on rent and the passenger knows where he wants to go". Then Bhai Rasal Singh Arifke said, in rude manner like many real police officers, "Fool, you should know where you are going before you take customers. Park your car on the side and go see the Deputy Police Captain". As the driver parked his car on the side, Baba Gurbachan Singh Manochahal recongnised the number plate on the jeep and gave a sign to General Labh Singh. Then the singhs grabbed the passenger out of the jeep, Bhai Manbir Singh Chaheru searched the male passenger and found a revolver and watch, which the singhs gave to General Labh Singh.

The passenger told the singhs that he wants to speak to the officer in-charge, then General Labh Singh in his deputy police uniform came forward and said, "Yes, I'm the deputy, what do you want to say?" Then the passenger said, "Sir, I am an important man of the government. I am one of you, I am the one who killed Bhindranwale's right hand, Surinder Singh Sodhi in Sindhi Hotel. Gurcharan Tohra and Malak Bhatia paid me to do this". The passenger thought that this was the real police and the police will not stop him, but the singhs also were now certain that this was Surinder Shinda.

General Labh Singh said, "Okay, so this revolver and the watch belong to Sodhi?" Shinda replied, "Yes sir, I am Surinder Shinda and the government had freed me from jail to kill Bhindranwala and Sodhi". General Labh Singh then asked, "How many times did you shoot Sodhi?" Shinda answered, "Sir, I shot him seven times". Then General Labh Singh said, "Shinda, you killed Sodhi as a traitor, now we are going to arrest you". Shinda said, "Yes sir, but I only did that because the Akali government asked me to".

General Labh Singh asked Shinda, "Shinda, do you want the 50 lakh rupees for killing Sodhi? Doing hits for money is a very big crime. We are not Punjab police, we are the soldiers of the army that don't get paid with money. It's our duty to stop people that do wrong". Shinda, "Sir, I have never heard of such army". General Labh Singh said, "This army is of Sant Jarnail Singh Ji Bhindranwale and we don't take salary. You have killed one of soldiers, Bhai Surinder Singh Sodhi. You yourself have admitted shooting Sodhi 7 times. The fire is still burning at the cremation of Bhai Sodhi, now I will cut you in seven pieces".

Bhai Manbir Singh Chaheru took the sword out of the jeep and shouted, "Bole So Nihal, Sat Sri Akaal". The singhs chopped the arms, legs and knees and scattered it all over the road. No came to save the screaming Shinda as he was being punished by the singhs for killing Bhai Sahib. The trucks and cars were driving over the body parts of Shinda. The singhs fired bullets in the air with their Stenguns and started travelling in their jeep towards Sri Darbar Sahib. It was midnight and the singhs reached Sri Darbar Sahib in the police uniforms and the sound of the singhs Jaikaray could be heard all over the area. Longowal and Gurcharan Tohra were frightened and knew something bad had happened. By morning, the whole Punjab was talking about the body parts of Shinda. The singhs had avenged the shaheedi of Bhai Sahib within 24 hours. Rest of the killers were told to remain ready. Baljit was also killed and her body was dumped in the village of Valaa. The police finally managed to identify her body of 16th April 1984. The family of Bhai Sahib and the singhs of Dam Dami Taksal collected the ashes of Bhai Sahib on 16th April 1984 also and flawed at Sri Kiratpur Sahib.

Punishing Tochi

Tochi had played part along with Surinder Shinda in the shaheedi of Bhai Sahib. On 14th April 1984, Tochi and Sukha were the men that kept on coming to Sindhi Hotel to check if Bhai Sahib was inside. They had been staying with Gurcharan Tohra in the Sra of Sri Darbar Sahib.

On 15th April 1984, Tochi came into the hands of the singhs. Tochi was electrocuted till he burnt in middle of the market. When the first electric shock was given, Tochi screamed loudly and said that Gurcharan Tohra had paid them to kill Bhai Sahib, "We became greedy and killed Sodhi". Said Tochi. The singhs poured petrol all over Tochi, after which the singhs set fire to him and avenged the shaheedi of Bhai Sahib. All the public watched Tochi being punished for his crimes. The singhs then went to Sri Darbar Sahib shouting slogans of, "Shaheed Bhai Surinder Singh Sodhi Amar Rahay, Khoon Ka Badla Khoon, Bole So Nihal Sat Sri Akaal".

Punishing Malak Bhatia

On 16th April 1984, Malak Bhatia came to Sant Jarnail Singh Ji Bhindranwale on the second floor of Guru Ramdas Langar Hall and begged for his life. Sant Ji asked Malak Bhatia many questions, which Malak Bhatia answered truthfully. It was clear that Malak Bhatia also had played an important part within the gang the killed Bhai Sahib. Finally Sant Jarnail Singh Ji Bhindranwale said, "I am not going to say anything to him, it is up to the Sikh sangat what they want to do to him".

Malak Bhatia came down the stairs of the langar hall and saw Bhai Gurdial Singh (Before becoming a Sikh, Bhai Gurdial Singh was a Hindu Bihari.) waiting with a rifle and the clothes of Bhai Gurdial Singh were still covered in the blood of Bhai Sahib, as Bhai Gurdial Singh was one of the singhs that carried Bhai Sahib to the ambulance from Sindhi Hotel. Malak Bhatia saw the rifle and was frightened, Bhai Gurdial Singh said, "You traitor, you have killed our Sodhi. What did Sodhi do to you?" Malak Bhatia said, "Sant Jarnail Singh Ji Bhindranwale has forgiven me". Bhai Gurdial Singh hit the butt of the rifle into the waist of Malak Bhatia and said, "If I let you go today, then we might never catch you again".

Bhai Gurdial Singh hit the butt of the rifle into the waist of Malak Bhatia again and said, "Murderer of Sodhi, get up and run". But Malak Bhatia was on his knees begging for his life, Bhai Gurdial Singh seemed as the angel of death that had come to get Malak Bhatia. Bhai Gurdial Singh ordered Malak Bhatia to run and as there was no other choice, Malak Bhatia started running towards Nanak Niwas but Bhai Gurdial Singh pressed the trigger of his gun and shot Malak Bhatia in the shoulder. The white clothes of Malak Bhatia were covered in blood, but he did not stop running and Bhai Gurdial Singh kept on running behind him. Every time Malak Bhatia slowed down, Bhai Gurdial Singh would hit him with the butt of his rifle, finally Malak Bhatia could not run anymore. Malak Bhatia fell to the floor and died. Another killer of Shaheed Bhai Surinder Singh Sodhi, Malak Bhatia was punished on 16th April 1984.

Now Gurcharan Tohra and Harchand Longowal knew that they were going to be next. Harchand Longowal was continuously writing to Indira Gandhi asking the Indian army to be sent into Sri Harimandir Sahib to eliminate Sant Jarnail Singh Ji Bhindranwale and his singhs. Longowal and Tohra were begging to the Delhi throne for their lives. This had led to the attack on Sri Darbar Sahib, but just to clarify that this was not the only reason why Sri Harimandir Sahib was attacked.

Motorcycle Wale continue to do actions

With the shaheedi of Shaheed Bhai Surinder Singh Sodhi, the Sikh traitors and the enemies were both happy. They had thought that with the shaheedi of Bhai Sahib the reign of the 'Motorcycle Wale' had finished, they thought that the motorcycle of Bhindranwale will not reach them. Bhai Sahib had attacked DSP Gurbachan many times, but the DSP narrowly escaped death as his time had not come. The Jhujaru Singhs got ready to completely close the case of DSP Gurbachan.

On 30th April 1984, DSP Gurbachan and his gunman, Hawaldar Malakha were travelling through the Amritsar market on a rickshaw, when General Labh Singh and Bhai Major Singh Nagoke stopped the rickshaw with their motorcycle. The singhs pulled their Stenguns out and Bhai Major Singh Nagoke said, "DSP, we will not let you escape death today". Before Hawaldar Malakha could pull his gun out to protect DSP Gurbachan, the singhs fired at the DSP and Hawaldar and sent them straight to hell. The DSP Gurbachan and Hawaldar Malakha fell off the rickshaw.

Turban Anthem | Jawaak Version | Sehaj Singh

2014-04-16T12:11:00.001-07:00

Kitchen that feeds 100,000 daily: A brief note of Langar & its Importance

2013-11-24T04:32:00.003-08:00

Kitchen that feeds 100,000 daily

Free kitchen in India run at the Sikhs' holiest shrine

produces 200,000 flat breads and 1.5 tons of lentil soup daily.

by Showkat Shafi: Last updated: 17 Nov 2013 17:53

Two hundred thousand Rotis - Chapattis (Indian flat bread), 1.5 tons of Daal (lentil soup) and free food served to 100,000 people every single day are what makes the free kitchen run at the Golden Temple in the western Indian city of Amritsar stand apart.

By all measures, the kitchen (called Langar in Punjabi ) is one of the largest free kitchens to be run anywhere in the world. The concept of langar was initiated centuries ago by Guru Nanak, the founder of Sikh religion. Sunday, November 17, 2013 was his 545th birth anniversary.

At the Langar, no one goes hungry - and everybody gets a hot meal regardless of caste, creed and religion. All Sikh Gurudwaras (places of worship) have Langar, but the one at Golden Temple - Sikhs' holiest shrine - has little parallel.

“Anyone can eat for free here and on an average we serve food to 100,000 people. On weekends and special occasions double the numbers of people visit the langar Hall. The langar never stops and on an average 7,000 kg of wheat flour, 1,200 kg of rice, 1,300 kg of lentils, 500 kg of ghee (clarified butter) is used in preparing the meal every day,” says Harpreet Singh, manager of this huge kitchen.

“The free kitchen uses firewood, LPG gas and electronic bread makers for the cooking and we use around 100 LPG cylinders and 5,000 kilograms of firewood every day,” he adds.

The kitchen is run by 450 staff, helped by hundreds of other volunteers. Sanjay Arora, 46, from New Delhi, comes to volunteer at the langar two days every month. “This is KAR-SEVA (do-service) for me. I feel happy after doing this service. It’s is not just free food, here you forget all the differences that separates humans from each other,” he says.

Volunteers also wash the 300,000 plates, spoons and bowls used in feeding the people. The food is vegetarian and the expenses are managed through donations from all over the world. The yearly budget of the langar runs into hundreds of millions. One has to see it to believe.

Women play an important role in the preparation of meals. Volunteers make stacks of Rotis that will be served at the free kitchen.

The "langar" or free kitchen at Golden Temple in the Indian city of Amritsar is perhaps the world’s largest free eatery.

The Langar or free kitchen was started by the first Sikh Guru, Guru Nanak

Around one hundred thousand (100,000) people visit the langar every day and the number increases on weekends and special days.

People from all over the world who have FAITH in “SIKHISM” aspire to visit Golden temple at least once in their life time.

Everybody is welcome at the langar, no one is turned away.

It works on the principle of equality amongst people of the world regardless of their religion, caste, colour, creed, age, gender or social status.

People sit on the floor together as equals and eat the same simple food at the eating hall of the Golden Temple langar.

Langar teaches the etiquette of sitting and eating in a community situation.

People from any community and faith can serve as volunteers.

The lines of status, caste and class vanish at the langar. Everybody, rich or poor, is treated as equals.

The meal served is hot but simple: comprising roti (flat Indian bread), lentil soup and sweat rice.

The utensils are washed in three rounds to ensure that the plates are perfectly clean to be again used.

Running the kitchen also means washing and cleaning thousands of plates, bowls and spoons.

Some 450 staff and hundreds of volunteers help to run the kitchen.

Five thousand kilograms of fire wood is used every day for preparing the meals at this langar, that runs 24 x 7

A Sikh volunteer prepares the dal (lentil soup) that will be served for the meals at the langar.

More than 200,000 Rotis are prepared every day at the langar which is served to the people.

Wheat flour being put in a contraption that acts like a dough maker. The dough will be used for making Rotis (Indian flat bread).

Rotis (Indian flatbread) are cooked over electric machine .

Many Volunteers can also prepare these rotis ( Indian Flat Bread ) with their hands.

Bhagat Namdev JI (1270 A.D - 1350 A.D)

2013-09-05T11:40:00.000-07:00

Guru Granth Sahib recognizes many saints of the Bhakti movement of medieval India. Kabir, Farid, Namdev are the saints belonging to this movement which swept across the North India from 1100 A.D. till 1600 A.D. When Fifth Guru Guru Arjan dev ji compiled Guru Granth Sahib, he decided to give some recognition to the saints of Bhakti movement, that is the reason that Guru Granth Sahib contains verses of such saints. In some cases Guru Granth Sahib is the only voice remained for such saints over the years.

According to the generally accepted version of the current traditions, Namdev was born in AD 1270 to Damasheti, a low-caste tailor, and his wife, Gonabai, in the village of Naras-Vamani, in Satara district of Maharashtra. Janabai, the family's maidservant and a bhakta and poetess in her own right, records the tradition that Namdev was born to Gonabai as a result of her worship of Vitthala in Pandharpur. Namdev was married before he was eleven years of age to Rajabal, daughter of Govinda sheti Sadavarte. He had four sons and one daughter, Under the influence of saint Jnanadeva, Namdev was converted to the path of bhakti. Vitthala of Pandharpur was now the object of his devotion and he spent much of his time in worship and kirtan, chanting mostly verses of his own composition. In the company of Jnanadeva and other saints, he roamed about the country and later came to the Punjab where he is said to have lived for more than twenty years at Ghuman, in Gurdaspur district, where a temple in the form of samadh still preserves his memory. This temple was constructed by Sardar Jassa Singh Ramgarhia and the tank by its side was got repaired by Rani Sada Kaur , mother-in-law ofMaharaja Ranjit Singh . In his early fifties, Namdev settled down at Pandharpur where he gathered around himself a group of devotees. His abhangas or devotional lyrics became very popular, and people thronged to listen to his kirtan. Namdev's songs have been collected in Namdevachi Gatha which also includes the long autobiographical poem Tirathavah. His Hindi verse and his extended visit to the Punjab carried his fame far beyond the borders of Maharashtra. Sixty-one of his hymns in fact came to be included in Sikh Scripture, the Guru Granth Sahib. These hymns or sabdas share the common characteristic of lauding the One Supreme God distinct from his earlier verse which carries traces of idolatry and saguna bhakti. In the course of his spiritual quest, Namdev had, from being a worshipper of the Divine in the concrete form, become a devotee of the attributeless ( nirguna) Absolute.

The legend about Bhagat Namdev is that at Gurdaspur Bhagat Namdev was asked by a king to show miracles which he refused as it meant intefering in God's way. Bhagat Namdev was thrown before a drunken elephant to be crushed to death. God saved His own saint. Namdev spent the last days of his life in village Guman.

Bhagat Nam Dev is a pioneer of the Radical bhakti School. Though he appeared a century earlier than Kabir, his religious and social views are very much like those of Kabir. He unambiguously repudiates all the four fundamentals of Vaisnavism. Though in his devotional approach, he is clearly a monotheist, he makes many pantheistic statements too, e.g., every thing is God; there is nothing but God; consider the world and God to be one; the foam and the water are not different. Chaturvedi writes: "Sant Nam Dev seemed to believe both in transcendence and immanence, in pantheism and nondualism. His devotion was purely of the non-attributional absolute. He also considers God to be immanent, everywhere, in all hearts, and the Creator of everything. Like Kabir and the Sufis, Namdev is very other worldly. He says, "The strength of contempt of the world should be in the body an unchanging companion. One should lay aside differences between oneself and others, and feel no anxiety for things of the world."Ranade also writes: "He (Nam Dev) tells us that it is impossible that the pursuit of God can be coupled with a life of Samsara. If it had been possible for a man to find God while he was pursuing Samsara, then Sanaka and others would not have grown mad after God. If it had been possible for him to see God while carrying on the duties of a householder, the great Suka would not have gone to the forest to seek God. Had it been possible for people to find God in their homes, they would not have left them to fond out. Nam Dev has left all these things, and is approaching God in utter submission (Abhg. 83).

NamDev's cosmogenic views are also orthodox. He says that God created maya and "maya is the name of the power that placeth man in the womb."Indirectly, he is neither happy with the world, nor with the human birth. Him, shop, shopkeeper, men and everything are unreal excepting God. In this background he seeks release from the world and suggests renunciation: " Namdev gave up trade, and devoted himself exclusively to the worship of God.

The world being a play of maya and not being a worthwhile of spiritual endeavours, Namdev's goal is to have union with God through devotion and singing. His praises. He says, "I perform worship, sing God's praises and meditate on Him for eight pahar in a day i.e, round the clock. At the same time, he suggests good conduct and purity of life. For, God created all men alike. Though he holds every person responsible lor his acts, he clearly does not believe in a world rigidly governed by karma. Because he says: If everything were determined by karma, who created karma originally?

NamDev not only claims union with God, but, like Kabir, also states that more than once God miraculously intervened on his behalf to reveal Himself to him, or help him. Without doubt, Nam Dev's approach remains otherworldly both before and after his achievement. At one time, he even gave up work so as to remain absorbed in his worship and meditations. He never initiated any religious institution or movement. His was a solitary search for God, without creating any social or religious organisation.

We find that in his repudiation of Vaisnava doctrines, in his metaphysical ideas, methodology and goal, and more particularly in his otherworldly approach to the world and society, Namdev's views are quite identical with those of Kabir.

BIBLIOGRAPHY / REFERENCES

Operation WoodRose

2013-06-05T11:57:00.001-07:00

Operation Woodrose was a military operation carried out by the Indira Gandhi-led Indian Government in the months after Operation Blue Star to "prevent the outbreak of widespread public protest" in the state of Punjab. The government arrested all prominent members of the largest Sikh political party, the Akali Dal, and banned the All India Sikh Students Federation, a large students' union. In addition, the Indian Army conducted operations in the countryside during which thousands of Sikhs, overwhelmingly young men, were detained for interrogation and subsequently tortured.After the operation, the central government was criticized for using "draconian legislation" to repress a minority community. The operation consisted of the rounding up of thousands of suspected Sikh militants, including several presumably innocent civilians, aimed at eradicating the presence of violent separatist groups in the state. According to estimates published by Inderjit Singh Jaijee, approximately 8000 individuals were reported as missing as a result of Army operations during this period. According to Dr.Sangat Singh, Joint Intelligence Committee, about 100000 youth had been taken into custody within first four to six weeks of the operation and he adds that many of them were not heard of again. He further adds about 20000 youth crossing over to Pakistan.

To allow for the legality of the operation, the states of Punjab and Chandigarh had been declared

by the Indian government as 'disturbed areas' by the enactment of the Punjab Chandigarh Disturbed Area Act 1983,while the Army was given unprecedented powers to detain and arrest civilians by the enactment of the Armed Forces (Punjab and Chandigarh) Act 1983. The act empowered any commissioned, warrant or non-commissioned officer of the Army if "of opinion that it is necessary so to do for the maintenance of public order, after giving such due warning as he may consider necessary, fire upon or otherwise use forces, even to the causing of death". The act also allowed such an officer to "arrest, without warrant, any person who has committed a cognizable offence or against whom a reasonable suspicion exists that he has committed or is about to commit a cognizable offence".

Fast Track courts were set up under the Terrorist Affected Areas (Special Courts) Act 1984 to try and sentence suspected terrorists rapidly.

Punjab Chief of Police, K.P.S. Gill described the actions as "suffering from all the classical defects of army intervention in civil strife" and stated that the Indian Army had acted "blindly".

The army operations were overseen by General Jamwal, who was assigned the responsibility to seal the international border with Pakistan, in an attempt to control smuggling of arms and personnel, and by Gl R.S. Dayal, who was instructed to oversee the apprehension of militants in state of Punjab.

S. Darshan Singh Pheruman

2013-06-05T11:53:00.000-07:00

Darshan Singh Pheruman was a political leader and a martyr. He was was born at the village of Pheruman in present-day Amritsar district, on 1 August 1885. His father's name was Chanda Singh and his mother's Raj Kaur. After passing his high school examination, he joined in 1912 the Indian army as a sepoy. Two years later, he resigned from the army and set up as a contractor at Hissar. He was doing well as a contractor, when a taunt from his mother, who was deeply religious, led him to give up his business and plunge into the Akali movement for the reform of Gurdwara management.
In 1921, he was arrested in the morcha launched by Sikhs for recovering from the British deputy commissioner of Amritsar keys of the Golden Temple treasury he had seized, and was imprisoned for one year. In December 1924, he led the 14th Shahidi jatha to Jaito, and was jailed for ten months. He also took part in the non-cooperation movement launched by the Indian National Congress, serving a 14-month term in jail. In 1926, he visited Malaya where he was detained by the British on the basis of his political record in India. While in jail, he went on a fast in protest against the orders forbidding the wearing of kachha or drawers, one of the five symbols of Khalsa discipline. He continued the fast for 21 days, ending it only when he had won his point.
Returning home, Darshan Singh joined the Civil Disobedience movement and courted imprisonment thrice. He took part in the Quit India campaign during the Second World War. For a number of years, he was a member of the Shiromani Gurdwara parbandhak Committee and its general secretary for two terms. He was elected a member of the Rajya Sabha as a nominee of the Indian National Congress and retained his seat up to 1964. In 1959, he severed his connection with the Congress and joined the Swatantra Party of which he was one of the founders.
In August 1969, Darshan Singh resolved to lay down his life to atone for what he termed as resilement on the part of some of the Sikh leaders from the solemn pledges they had taken at Sri Akal Takht and to have their default in not being able to secure the inclusion of Chandigarh and some other areas in the newly-demarcated Punjab redeemed. So determined, he went on a fast unto death inside the central Jail at Amritsar on 15 August. He stuck to his vow and stubbornly refused to have any nourishment until his demand for the amalgamation with the Punjab of the Punjabi-speaking areas kept out of the new Punjab was conceded. On 27th October 1969 which was his 74th day of his fasting, he died. For the supreme sacrifice he thus made to rewrite the sanctity of a Sikh's plighted word, his name is honoured among the martyrs of the Sikh faith.

The First Sikh Scots Guard

2013-01-10T06:55:00.001-08:00

The Daily Mail have an article entitled "The Sikh soldier who will be the first to guard Buckingham Palace without a bearskin as he'll be wearing a turban instead".

It's about Jatenderpal Singh Bhullar, a remarkable young man who swapped bricklaying for a career in the British Army.

It's indeed a fantastic success story, one we've followed all the way and featured in our recent film "Slough to Soldier" (below).

When we got to know Jatenderpal for the filming - he told us he wanted to be in the Paras.

He wanted to push himself - and venture into a career path that not many Indians had gone down let alone a Sikh with a full beard!

We urged him on, why shouldn't someone set a goal for themselves and work hard to achieve it?!

It's an inspiration, one which I was certainly touched by and his ambition and drive for success is certainly something which more young people need to have.

Jatenderpal didn't get into the Paras though because of his run time which was a few seconds below the requirement, but he did into the Scots Guards. In doing so he became the first Sikh with uncut hair/beard to get into Guards regiment!

I spoke to him after he passed out to congratulate him on this remarkable achievement, and urged him to carry on doing what he was doing because he was not only breaking new ground but representing his faith and community.

He sent me a picture of himself in his Scots uniform, and it made me proud to think a Sikh such as he had broken new ground - and would go on to do well in that regiment.

I knew he'd make a great soldier and felt pleased about his progress from when we first met and filmed him.

So it's unfortunate to hear he might have some difficulty in his ambition.

BUT I for one have full faith in Jatenderpal's strive to succeed as a soldier - and will be supporting him in every way possible.

I hope people from the community-at-large will do the same.

Please comment positively on this post so we can convey our best wishes to the first Sikh Guard - may he inspired many others to follow suit!

*news reference: http://sikhs-at-war.blogspot.in/2012/12/the-first-sikh-scots-guard.html?showComment=1354628463304#c6251288044599779748

Shaheed Bhai Karam Singh And Shaheed Bhai Pratap Singh

2013-01-10T06:54:00.001-08:00

On the 8th August, 1922 A.D., the police arrested five Singhs for cutting Acacia wood for langar (community kitchen) from uncultivated land attached to Gurdwara Guru Ka Bagh. Everyone was sentenced to a fine of rupees fifty and imprisonment for six months on charge of stealing wood from the land of the Mahant. Shiromani Gurdwara Parbandhak Committee started an agitation against this excess of the Government. Mr. B.T., the additional police superintendent started beating with clubs the Singhs taking part in the agitation. On the 13th September, the beating was stopped on motivation from Reverend C.F. Andrews and Singhs were arrested and sent to prisons.

One day a squad of army pensioners led by Subedar Amar Singh Dhaliwal from Kapurthala state courted arrest. Magistrate Aslam Khan sentenced those Singhs to imprisonment of two and a half years and a fine of one hundred rupees each. Those Singhs were boarded on a train from Amritsar to Attak on the night of the 29th October, 1922 A.D. The train stopped at Rawalpindi on the 30th October and moved on after change of staff and taking water for the locomotive.

The Sikh community of Gurdwara Panja Sahib on that route got ready food and drink to serve the Singhs of the squad, took it to the railway station early in the morning of the 31st October and started waiting for the train to arrive.The station master told them, "The train shall not stop at this station. You have made these arrangements for nothing." Bhai Karam Singh replied, "Baba Nanak had stopped a mountain with one hand. Cannot his Sikhs stop a train ?"

At ten o'clock, seeing the train approaching, Bhai Karam Singh lay on the railway line. Next to him Bhai Partap Singh, Sardar Ganga Singh, Sardar Charan Singh, Sardar Nihal Singh, S. Tara Singh, S. Fakir Singh, S. Kalyan Singh and many other Singhs and Kaurs squatted on the track. Seeing the Singhs lying on the track, the driver of the train blew the whistle time and again but the Singhs did not budge as if they had not heard the whistle at all. The engine ground the bones of Bhai Karam Singh and Bhai Partap Singh to pulp and the others suffered injuries. The train stopped.

Bhai Partap Singh said to Sangat (Sikh devotees), "Serve the hungry Singhs in the train first. You can take care of us afterwards." The train halted for one and a half hours. The Sikhs served the Singhs in the train whole-heartedly and then turned to the injured. Bhai Karam Singh, thirty year old son of Bhai Bhagwan Dass Mahant of Kesgarh Sahib died after a few hours. On the next day Bhai Partap Singh, twenty-four years of age, son of S. Sarup Singh goldsmith of Akal Garh, Gujranwala attained martyrdom. Before attaining martyrdom he recited "Kabira sant Muye kiya Roviye jo apne greh jaye rovo saakat bapre jo hato haat bikaye" and instructed his 18 years old wife that never cry over his death otherwise his sacrifice will be wasted.

It is said that she never cried her whole live and bravely recited Gaddi the Chhand written in honour of these Train Martyrs and was also engrossed in "Naam Simran". when the train-driver was asked the reason for stopping the train, he replied, 'When the train hit the Singhs lying on the track, vacuum lever dropped out of my hand and the train stopped. I did not apply the brakes."

Takht Sri Kesh Garh Sahib

2012-10-11T11:40:00.000-07:00

Anandpur Sahib - the holy City of Bliss-is one of the most important sacred places of the Sikhs and is closely linked with their religious traditions and history. It is located on the lower spurs of the Himalayas surrounded by picturesque natural scenery, with the river Satluj forming a shimmering and shiny blue border on the south west barely four miles away. So far as the historical significance of Anandpur Sahib is concerned, it is second only to Amritsar, the city of Golden Temple. Anandpur Sahib was founded in the year 1664 by the ninth Guru, Sri Guru Teg Bahadur ji, near the ruins of an ancient place, Makhowal. The Guru purchased the site from the ruler of Bilaspur.

Gurudwara Takht Sri Kesgarh Sahib

In 1699, on the occasion of the festival of Baisakhi, Guru Nanak's mission was fulfilled by the 10th Guru, Sahib Sri Guru Gobind Singh Ji, when, through baptism of the double-edged-sword the Sikh was consummated as the Khalsa-Saint Soldier- in direct commune with the Guru and God. Still more astonishing is the fact that the Guru had got himself baptised by the Panj-Pyaras, the five beloved ones, who had offered him their heads to uphold Dharma - the righteous cause.

The Takht Sahib proper is a square hall with a balcony in front overlooking a spacious courtyard on a lower level. In the middle of the inner domed room are placed some weapons preserved as sacred relics. The space being limited on the top of the hill, the sarovar is on the plain ground west of the Takht Sahib. A large spacious pavilion is available for larger congregation. Although the town is small, for the Hola Mohalla every year in the month of March it bursts alive and recaptures its old glory and splendour.

Unique Attraction of Anandpur Sahib

Hola Mohalla

Anandpur Sahib comes to life every year on the occasion of Hola Mohalla. Holla Mohalla is the great annual Sikh martial festival of the Khalsa, which falls in late March. This tradition dates back to the times of the 10th Guru, Sri Guru Gobind Singh Ji. The event was specifically inaugurated by Guru Gobind Singh to infuse a permanent martial spirit into the Sikh community. It was in March 1700 that Guru Gobind Singh added the Sikh martial festival of Holla Mohalla to the end of the traditional Hindu Indian festival of Holi. The Guru decided that the occasion of the festival of Holi, fun and frolic and colour splashing, be the occasion for the display of the martial spirit of his people and he gave this festival of Holi a more masculine name of Hola Mohalla.

On this annual event, Guru Gobind Singh would organise martial contests between two Khalsa armies, one of attackers (‘Holla’) and other of guardians (‘Mohalla’). The aim of the Holla team was to dislodge the Mohalla team off the hill fort of Lohgarh (Iron Fort) and capture it. The aim of the Mohalla team was to drive back the attackers and keep hold of the fort until sunset. In this military war game, the contestants clashed with each other fiercely, and fought bone-breaking contests with the wooden clubs and sticks. This contest would begin early in the morning and ended at sunset, after which the Guru would reward the victorious Khalsa warriors and those who had shown exceptional daring and skill.

Each year Hola Mohalla marks the congregation of thousands of devotees from all over the country for a festival of colour and gaiety.

Baisakhi 1999 at Anandpur Sahib had been significant as it marked the completion of 300 years of the Birth of the Khalsa. It was on Baisakhi day in 1699 that Sri Guru Gobind Singh Ji baptised the 'Panj Pyaras' at Anandpur Sahib at the place where Takht Sri Kesgarh Sahib stands.

Other Places Of Pilgrimage Importance

Gurdwara Guru-Ka-Mahal (Bhora Sahib)

Residence of Sri Guru Teg Bahadur inherited by Sri Guru Gobind Singh Ji; the sahibzadas- the holy sons of the 10th Guru were born here. There is an underground room cut off from the din of life where the 9th Guru used to meditate.

Gurdwara Thara Sahib

The 9th Guru used to deliver sermons from this raised platform. There is place to mark the spot where the Kashmiri Brahmins came to seek protection.

Gurdwara Sis-Ganj Sahib

In November, 1675, the martyred head of the 9th Guru which was heroically brought by Bhai Jaita ( Bhai Jiwan Singh) after taking holy nectar according to Sikh rites (baptism) in exultant defiance of the Mughal authorities was cremated here.

Akal Bunga

After cremation of the holy head of his father, followed by a prayer to the Almighty, the 10th Guru had rested here with his relations and followers.

Gurdwara Damdama Sahib

The 10th Guru was given the Guru Gaddi her and declared the end of the institution of the Masands-the priestly agents of the former Gurus.

Gurdwara Manji Sahib

The Sahibzadas received their education and military training at this spot. Military exercises were also rehearsed here.

Sacred Places Near Sri Anandpur Sahib

Guru-Ka-Lahore

It is 11 kms on Sri Anandpur Sahib-Ganguwal route leading to the State of Himachal Pradesh. On 25th January, 1686, the 10th Guru's wedding to Mata Jito Ji was celebrated here. Two almost pinhead springs still functional, were pierced by the 10th Guru by lancing the rocky mountains.

Gurdwara Mata Jito Ji

Not far from Holgarh Fort. Mata Jito Ji was cremated here.

Bhai Ghanaiya Ji: His Baoli / Spring

Across the now almost dried up rivulet Charan Ganga and below the Taragarh hill, Bhai Ghanaiya Ji had anticipated the RED CROSS almost two centuries before its formation in the modern times. He used to render first aid to friends and foes.

Sri Anandpur Sahib is the bastion from where the stoutest defence was put up to maintain liberty from the bigoted slavery of the Mughals and their tributary chiefs of the surrounding hills.

52 Orders passed by Guru Gobind Singh Ji at Nanded

2012-07-09T09:38:00.000-07:00

1)- Dharam di Kirat karni - Earn by honest means.

2)- Daswand dena - Give one tenth of your salary.(De daswandh Guru kao roodhaa )

3)- Gurbani kantth karni - Memorize Gurbani.

4)- Amrit Vaelae utthna - Wake up Amrit Vela (before dawn).[Nahin suptahin sikh soat savere]

5)- Sikh sewak di sewa ruchi naal karni - Serve a Sikh Servant with devotion.

6)- Gurbani dae arth Sikh vidhvana tuo parrhnae - Learn the meanings of Gurbani from Sikh Scholars.

7)- Punj Kakaar di Rehat drirh kar rukhni - Follow the discipline of the 5 K's strictly.

8)- Shabad da abhihas karna - Practice Shabad Gurbani in life.

9)- Sat-Saroop Satgur da dhian dharna - Concentrate on the True Guru (God).

10)- Ardas sabh kaarjan de arambh vele karni- Pray (ardas)at the beginning of all tasks.

11)- Satguru Guru Granth Sahib ji nu mannaa - Accept Guru Granth Sahib Ji as Guru.
12)- Jaman, maran, ja viah mokae Jup da paatth kar tihaaval (Karaah Parsaad) kar Anand sahib dia punj paurian, Ardaas, Pratham punj pyaariaan atae hazoori granthi noo vartaa kae oprunth sangat noo vartaaouna - At birth, death, or marriage ceremonies, do Japji Sahib, make Karaah Parshaad, do five stanzas of anand sahib, do ardaas, and then distribute Karaah Parshaad to the Panj Pyare, keep the share of the Granthi Singh, and then to the sangat.--- In any case the Sikhs shall never accept the parsaad presented to Seetla (goddesses), Yagyaa's (Hawan) etc. (Khaae naa amal seetla jaje).

13)- Jab tak Karaah Parshaad vartadaa rahae sadh sangat addol batthee rahae - Until Karaah Parshaad is completely distributed, the Sangat should remain sitting and unmoving.

14)- Viah - Anand bina grahisth nahi karna - Do not start married life without Anand Karaj (Sikh ceremony of marriage).

15)- Par-Istri, Ma-Bhain, Dhi-Bhain, kar jaanani. Par Istri da sang nahi karna - Recognize all other women other than your wife as mothers and sisters. Do not engage in marital behaviour with them.

16)- Istri da mooh nahi fitkaarnaa - Do not silence your wife?

17)- Jagat-jootth tambaaku bikhiaa da tiaag karna - Abandon worldly falsehoods and tobacco-poison.

18)- Rehatvaan atae naam jupan vaalae gursikhaa di sangat karni - Keep the company of Sikhs who follow the Rehat and meditate on the Name (of God).

19)- Jitne kanm apne karan de hon, ohna de karan vich daridar nahi karna - Don't be lazy while doing work.

20)- Gurbani da keertan te katha roaz sunanaa ate karna - Listen and do kirtan and Gurbani discourses daily.

21)- Kise di ninda, chugali, atae eirkha nahi karni - Do not engage in slander, gossip or spite anyone

22)- Dhan, jawaani, tae kul-jaat da abhiman nahi karnaa (Nanak daadak tahe duae goath. Saak guru sikhan sang hoath)- Do not take pride in wealth, youth and caste. (Mother and Father's caste both castes. All Sikhs of the Guru are siblings)?

23)- Mat uchi te suchi rakhni - Keep the religious discipline high and pure.

24)- Shubh karman tao kadae naa ttarnaa - Do not refrain from doing Righteous deeds.

25)- Budh bal da daataa vaheguroo noo jaananaa - Recognize God as the giver of intellect and strength.

26)- Sugandh (kasam sanhu) de kar itbaar janaaoun vaale da itbar nahi karna- Do not believe a person who swears (one who tries/attempts to convince someone with a 'saun or saugandh').

27)- Sutantar Vicharna. Raaj Kaaj dian kamaan ute doosre mataan dian purshaan noo (adhikar) haq nahi denaa - Rule Independently. In the affaris of government, do not give people of other religions authority/power.

28)- Raajniti parhni - Study politics.

29)- Dushman naal saam, daam, bhed, aadik, upaao wartne - With the enemy, practice/deploy the various techniques/tactics of diplomacy (saam, daam, dand, bhed).

30)- Shaster vidyaa ate ghorhe di savaari da abhiaas karna - Practice the knowledge of weaponry and horse riding.

31)- Doosrae mataa de pustak, vidyaa parhni. Pur bhrosaa drirh Gurbani, Akal Purakh te karnaa - Study the books and knowledge of other faiths. But keep trust in Gurbani and Akal Purukh.

32)- Gur updaesaa noo dhaaran karna - Follow the teachings of the Guru.

33)- Raheraas da paath kar kharae ho kae ardaas karni - After Rehras Paatth, do Ardaas standing up.

34)- Saun valae sohila atae 'paun guru pani pita...' salok parhna- Recite Sohila and 'paun guru pani pita...' stanza before going to sleep.

35)- Dastaar bina nahi rehnaa - Wear a turban at all times.

36)- Singha da adha naam nahi bulauna - Do not call a Singh by half of their name (nickname).

37)- Sharaab nai saevani - Do not partake of alcoholic drinks.

38)- Sir munae noo kanaiaa nahi daeni. Uos ghar daevni jithae Akal Purukh di sikhi ha, jo karzaai naa hovae, bhalae subhaa da hovae, bibaeki atae gyanvaan hovae - Do not given a daughter's hand to a clean shaven. Give her hand in a house where God's Sikhi exists, where the household is not in debt, is of a good nature, is disciplined and knowledgeable.

39)- Subh kaaraj Gurbani anusaar karnae - Do all work in accordance with Gurbani.

40)- Chugali kar kisae da kam nahi vigaarnaa - Do not ruin someone's work by gossip.

41)- Kaurha bachan nahi kahinaa - Do not utter bitter statements.

42)- Darshan yaatraa gurdwaaraa di hi karni - Make pilgrimages to Gurudwaras only.

43)- Bachan karkae paalnaa - Fulfill all promises that are made

44)- Pardaesi, lorvaan, dukhi, apung manukh di yataahshkat sewa karni - Do as much sewa as you can for foreigners, the needy and the troubled.

45)- Putari da dhan bikh jananaa - Recognize the property of a daughter as poison?

46)- Dikhaawae da Sikh nahi bananaa - Do not become an outward show-off Sikh.

47)- Sikhi kesaa-suaasa sang nibhaaouni - Live and die a Keshadhaari Sikh

48)- Chori, yaari, tthugi, dhokaa, dagaa bahi karnaa - Refrain from engaging in theft, adultery / promiscuity / permissiveness , fraud, deceit, embezzlement.

49)- Sikh da itbaar karna - Believe a Sikh.

50)- Jhutthi gavaahi nahi daeni - Do not give false testimony.

51)- Dhroh nahi karnaa - Do not cheat.

52)- Langar-Parshaad ik ras vartaaunaa - Distribute Langar and Karaah Parshaad with equality.

I have pasted these 52 orders of 10th master of Sikh religion, Guru Gobind Singh ji who passed these orders to his Sikhs in Nanded before he went to heavenly abode in 1708.

My intention is to remind all sikhs that they may feel abided by these orders and do good in their life by following these orders. i am sure he, who follows shall be a true Sikh of his master. So come, let us try to obey our master and follow these rules in our life.

Sikhs are neither HIndus nor Muslims

2012-06-15T22:18:00.000-07:00

Sikhism is the most simple and straightforward religion, but it is a tragedy that various vested interests have tried to misinterpret the philosophy of Sikhism. The Hindu elite have, since long, been trying to define Sikhism as an offshoot of Hinduism because, according to them, most of the Sikhs have/had their roots in Hindu families. The Indian regime too is bent upon labelling the Sikhs as a branch of Hinduism. Sikhs have not been granted independent identity in the Indian constitution.. Due to this the Sikh representatives had rejected and refused to give their assent to it.

The theological principles, the articles of faith, the way of life, rites and rituals etc of the Sikhs are altogether different from those of the Hindus but the Indian government has, still, denied the Sikhs their right to have a separate law of their own. The Hind law has been forced upon them against their will.

Sikhism was founded by Guru Nanak Sahib. Guru Nanak Sahib was born in a Hindu family but he never adopted Hindu religion. On the other hand he rejected Hinduism and its rituals. He refused to wear Janeo (a thread which is sacred to the Hindus). For a Hindu Janeo is obligatory (though most of the Hindus have forsaken it now). Mohammed, the founder of Islam, was born in a Quraishi family. He founded Islam and rejected the religion of the Quraishi Arabians. It will be wrong to call Islam as a branch of old Arabian religious belief. Moses, the founder of Judaism, was born in a family which worshipped idols. Moses rejected idol worship. Christ was born to Jewish parents. No one will define Christianity as an offshoot of Judaism. Similarly, Guru Nanak Sahib, though born to Hindu parents, founded a distinct religion. It is ignorance (or conspiracy) to call Sikhism as an offshoot of Hinduism. Guru Nanak Sahib had proclaimed in unequivocal words that the Sikhs are "neither Hindus nor Muslims" (na ham Hindu na Musalman). Before his death Guru Nanak Sahib appointed Guru Angad Sahib as his successor and merged his light in the light of Guru Angad Sahib. Guru Sahib fulfilled his mission in ten lives (Guru Nanak sahib to Guru Gobind Singh Sahib). Guru Gobind Singh Sahib installed Guru Granth Sahib as Guru-Eternal of the Sikhs on October 6, 1708, thus granting the status of Guru to the Word.

Sikhism is an independent religion. It does not have roots in any other religion or ideology. Like Hinduism, it is not mere ritualistic way of life. It has no superiority of any special caste, class, country colour or gender. Sikhism does not consider this world as unreal; of course it is Maya (illusion). It advocates oneness of spiritual and temporal domains. In Sikhism the king is a spiritual humanitarian ruler. Sikhism teaches non-attachment for the worldly things. On the other hand, Hinduism is a conglomeration of paradoxical concepts and teachings.

Sikhism does have it origin in the Indian subcontinent but the Sikhs are not Hindus. Guru Nanak Sahib and his successors had clarified it in unequivocal words:

We are neither Hindus nor Muslims (p. 1136)

Muslims and Hindus have different paths (Bhai Gurdas)

At Mecca, when some Muslims asked Guru Nanak Sahib: "who, according to your book (ideology), are superior, the Hindus or the Muslims?". Guru Sahib replied, "Both of them (Hindus and the Muslims) are suffering because they do not live a Truthful life." (Bhai Gurdas)

One has Tasbih (the Muslim rosary); the others have Mala (the Hindu rosary)

One reads Purans (the Hindu holy book) the others read Quran (the Muslim holy book)

(Guru Granth Sahib)

Guru Gobind Singh Sahib gave strict command to the Sikhs:

Only one's (God's) spirit is all-prevalent, never bow before any one else. Love only the Almighty; never worship tombs, Samadhs or mausoleums. Pilgrimage, charity, mercy, penance, abstinence are meaningless. Only God should be worshipped.When the spirit of the Almighty reveals itself in one's heart, only then a Khalsa becomes God's own. (Dasam Granth)

So, it is crystal clear from the above hymns that Guru Sahib had declared that Sikhism is altogether different from Hinduism as well as Islam. He initiated the Sikhs, gave them their uniform and a national name (Singh/Kaur). Guru Sahib made five Kakars (articles of faith) obligatory for every Sikhs. Thus, he gave the Sikhs a complete separate identity and entity, altogether different from the rest of the world. Guru Sahib has given, not only distinct form but also an independent religious culture which is unknown to Hinduism or Islam:

Mantra: The Hindus have their Gayatri mantra, the Muslims have their Kalma and the Sikhs have Waheguru.

Manglacharan: The Hindus have "om shri ganesh namah", the Muslims have "Bismillah" the Sikhs have "Ik onkar satgur parsad".

Mode of greeting: the Hindus use "Ram Ram Namaste", the Muslims say "Aslaamlekum" the Sikhs have Waheguruji da Khalsa, Waheguruji Di Fateh."

Religious scriptures: The Hindus have faith in Vedas, the Muslims worship Quran, the Sikhs have their Guru Granth Sahib.

5. Holy places of pilgrimage: The Hindus go to Ganga, the Muslims visit Mecca and Median, and the Sikhs (though they visit Nanakana Sahib, Amritsar, Anandpur Sahib etc.) have an obligation to have the pilgrimage of Word. (Tirath nahavan jao tirath naam hai).

Direction of worship: The Hindus make pilgrimage towards east, the Muslims towards west but the Sikhs believe that God is present everywhere and in all directions.

7. Time of bath: The Hindus take bath after sunrise, the Muslims have Wuzoo (washing hands and mouth) before Namaz, the Sikhs have shower every day early in the morning but they do no believe that bathing leads to liberation.

8. Rituals: The Hindus have the rituals of wearing Janeo and Mundan (shaving head at the time of the death of one's father) the Muslims have Sunnat (circumcision). The Sikhs have Khandey Di Pahul.

9. Charity: The Hindus give charity to Pandits, the Muslims have Zakat, and the Sikhs have the system of Daswandh. For a Sikh feeding a poor man is like making offering to Guru Sahib. (Gharib da munh Guru di golak).

10. Articles of faith: Hindus have Tilak, Mala and Janeo, the Muslims have their Tasbih, and the Sikhs have five Kakars (Kes, Kangha, Kara, Kachhehara, and Kirpaan).

To conclude, one can say that the Hindus, the Muslims and the Sikhs have their separate faiths; none of them have any thing in common with each other. As far as the Sikhs and the Hindus are concerned, both have an altogether different religious culture. The Hindus worship millions of mythological gods and goddesses but for a Sikhs it is strictly forbidden to have faith in any one except the Almighty:

Do not believe in any one except one and the only one God, the Almighty, who was ever existent, who never comes in human form, who is never born nor dies.

(Guru Granth Sahib)

2. Those who worship a servant (god/goddess) instead of master (God) are blind, ignorant and are going astray. (Guru Granth Sahib, p. 1238-39)

3. Only fools are under the influence of gods and goddesses.

4. I do not worship Ganesha, nor I mediate upon the name of Krishna or Vishnu. (Guru Gobind Singh Sahib)

5. Worship only the Almighty. Praise Him only. (Sukhmani Sahib)

6. I shall worship none but God. One achieves every thing with His Blessing.

(Guru Gobind Singh Sahib)

Hindus believe in caste system. For them a Brahmin is to be worshipped (even if he is a debauched) because he was (according to Brahmins) born from the mouth of Brahma (a funny theory of origin ). According to Hinduism, only Brahmin has a right to charity from Khatris, Vaish, Rajput etc. It is only Brahmin who has a right to be respected and honoured. As the Sudras were born (according to the Hindus) from the feet of Brahma, they are the lowliest and have no right even to perform worship. They do not have a right even to come face to face with a Brahmin. But, Guru Sahib declared that in Sikhism every one has equal right to worship. There can be no distinction of caste or creed, gender or colour.

We are all children of One Father (Guru Granth Sahib p. 611)

All the people have one base. (Guru Granth Sahib p.83)

O Pandit when did you become Brahmin ?

Do not waist your life by calling yourself a Brahmin

If you are a Brahmin born out of the womb of a Brahmin woman, why were you not born in a different manner (not from womb of a woman). (Kabir, Guru Granth Sahib p. 324)

All are born with the same spirit (of the Almighty) in them (Guru Granth Sahib p. 324)

Guru Sahib brought an end to the concept of high and low caste. Those who live their lives in accordance with His Command are real Gyani (the enlightened ones). Guru Sahib banished the Hindu rituals and taboos of fasting, Sutak (ablution) etc.

In Hinduism, the worship of idols of the mythological gods and goddesses has great importance, but Sikhism rejects it altogether and prohibits it:

Those who worship stones are ignorant and foolish (Guru Granth Sahib p. 556)

Those who consider stones as the Almighty

Their worship is meaningless (fruitless).

Those who bow before idols

Their whole spiritual effort is fruitless.

Our God is ever in communication with us,

He speaks to us (through Word).

He blesses everyone with bountiful gifts.

The Hindus cut their hair but all the Guru Sahib had unshorn hair. Keeping unshorn hair is one of the major obligations for a Sikh. In Sikh faith even God is believed to be one with long unshorn hair. (Guru Granth Sahib p. 567)

If we go through the pages of history, we learn that though Guru Tegh Bahadur Sahib laid down his life for the Hindus but the Hindus always proved ungrateful. The hill rulers who attacked Guru Sahib at Anandpur Sahib and at other places were Hindus. The Hindus have committed several acts of sacrilege of the Sikh shrines. The Hindus have perpetrated atrocities on the Sikhs numerous times. In fact the Hindus have jealousy for Sikhism because Guru Sahib created the Sikh as a supreme human being.

A Sikh is free from the Hindu taboos of rituals, auspiciousness of day/time/moment, good and bad omens, fasts, Sharadhs (rituals for the deceased), charity etc. For a Sikh real worship and ritual is recitation of five Banis (hymns). A Sikh must not bow before any living or non-living human being. There is no so-called saint, living Guru, god/goddess in Sikhism. Only the Name of the Almighty is to be worshipped.

Guru Gobind Singh Sahib got several books of Hindu mythology (Chandi Charitra, Krishanawtar, Ramawtar, Chaubisawtar) translated into Punjabi not with a purpose of worshipping these so-called gods and goddesses but in order to expose them. These so-called gods and goddesses are figures of fiction. They seem to be, in fact, strange persons e.g. jealous of each other, political, diplomatic, conspiracy making feudal. They do not seem to be godly in any manner. Besides, Guru Sahib, in unequivocal words, asked the Sikhs to reject them. In these mythological works there are some ballads of chivalry, bravery, which Guru sahib wanted to narrate in order to invoke spirit of fearlessness and Righteousness among the Sikhs. Guru Gobind Singh Sahib said;

I do not worship Ganesha

I do not ever worship Krishan or Vishnu

I do not consider them even as such (gods)

I concentrate only on the feet of the Almighty

(Krishanavtar)

Since I have found a place in Your feet (O Almighty),

I don't even look at any one else

Ram, Rahim, Puran, Quaran tell a lot but I don't even bother for them

Simritis, Shastras, Vedas, explain different things but I do not consider them of any worth

O Almighty! by Your Grace I have learnt it all from Your Word

(Ramavtar)

The Sikhs do not have any linguistic boundaries. Gurbani of Guru Sahib, though in Gurmukhi script, has been written in different languages. A Sikh may use and adopt any language for communication, he is free to do so.

Guru Sahib revealed Khalsa in order to bring an end to injustice. He brought an end to caste hierarchy and gave initiation of Khanda to each and every one alike. He raised a nation almost from nothingness and made them a great chivalrous and generous people. Later, this nation brought an end to atrocities of the terrorist invaders from Afghanistan. These Sikhs saved the people of the land. They (the Sikhs) got released thousands of the daughters of the Hindus, unlike the Rajputs who offered their daughters to the Moghuls to win their favour. Had there not been Guru Gobind Singh Sahib there would not have been a single Hindu in this zone. To quote a Muslim poet like Sayyad Bulleh Shah:

I don't talk of here and there, I will say the truth only;

Had there not been Guru Gobind Singh all the Hinds would have got circumcision.

Guru Sahib told the Sikhs to remain distinct. A Sikh must not have social or personal relations with the one who has shaved his head after having once adopted the Sikh faith. A Sikh must not marry a non-Sikh. Practice of female infanticide is strictly forbidden in Sikhism. Getting a daughter married to a clean-shaven (Hindu or any other person) is a sin for a Sikh. Such a person does not remain a member of the Sikh brotherhood. Cutting hair from any part of his/her body makes a Sikh a Patit (an apostate). To quote Guru Gobind Singh Sahib:

So long Khalsa preserves its identity

I Shall bless it with all my power

But, when it adopts Brahminic (Hindu) ways

I shall not protect them.

Guru Sahib did give the message of unity and mutual harmony and we must not forget it but we can not be one with the Hindus as far as religious philosophy is concerned. Hence, even a clean-shaven person is not acceptable in the court of Guru Sahib. Some Patits (apostate) have tried to assert that one should be a Sikh in one's heart only and the articles of faith are of no importance. It is all their illusion. A Sikh is a Sikh and he has to live as a Sikh if he/she needs salvation. A Sikh has an obligation to abide by the command of Guru Sahib.

Hindu religion wants to engulf Sikhism in its fold as it has already done the same to Buddhism and Jainism. India's communal government, which comprises mainly of the Arya Samajists, is bent upon annihilation of the minorities. Its major target is the Sikhs. The following points are a proof of the intentions of the Hindus regarding the Sikh nation:

The Hindu regime issued a circular within less than two months of India's independence calling the Sikhs as a lawless people and ordered the police should take special measures against them.

It refused to carve out a Punjabi-speaking province. Almost all the Punjabi speaking Hindus declared Hindi as their mother tongue during the census of India in 1951 and 1961.

3. The Hindus burnt the Sikh religious literature several times and committed the acts of sacrilege of Guru Granth Sahib.

4. The Hindus committed several acts of sacrilege of the Gurdwaras. The government did never take any action against these criminals. Even if some criminals were arrested while throwing cigarettes in the Darbar Sahib Sarovar, they were not given any punishment.

Sikhs wearing Kirpaans are insulted at the Indian airports.

During the Asian Games (1982), the Sikhs were banned from entering Delhi.

The Indian government gives financial aid, patronises and felicitates in every manner all those cults and organisations which harm the Sikh religion. Not only the government but also the Hindu leaders in general are ardent supporters of anti-Sikh cults like Nirankaris, Namdharis and Radhasoamis.

8. Initiated Sikhs have, several times, become targets of persecution, arrests, and torture at the hands of the police and the Hindu mobs. Killing a Sikh youth in fake encounter has been a common phenomenon in the whole of India.

9. The Sikhs are discriminated against in appointments and promotions in public as well as private sector.

The Sikhs are accepted as a nation and a race by the international authorities. Even Britain and Canada amended some of their laws because these laws clashed with the religious rights of the Sikh nation. India too should amend its constitution and those laws, which are the cause of discrimination. The Sikhs must have their own Personal/Family Law like the Christians, Muslims, Parsis and the Jews.

Indian rulers should understand one thing that the Sikhs will never become Hindus even if they are refused their rights. Even persecution can not annihilate the Sikhs. So, to create a cordial atmosphere the Indian regime should grant the Sikhs their legitimate rights and stop calling them an offshoot of the Hindus. The Sikhs are the Sikhs and Sikhs only.

Why Khalistan ? This topic will remove all your doubts - by Bijla Singh

2012-06-15T12:06:00.000-07:00

Khalistan is the Sikh homeland. By definition it means land of pure people. Currently it is under Indian government's control. Some people support it, some don't. Many people have different opinions about how to free Khalistan. Some people are just totally confused. So the purpose of this article is to explain why Khalistan is needed, how to free it and what free Khalistan will be like etc.

First, it is important to talk about why Khalistan is needed. Khalistan is not a destiny, it is a necessity. Guru Gobind Singh Ji said:"Raj Bina Nahin Dharam Chale Hain, Dharam Bina Sab Dalle Malle Hain" which literally means that sovereignty is a MUST in order for a religion to survive; otherwise religion perishes. Now you can understand that even Guru Gobind Singh Ji himself has said it. There are many reasons why we (Sikhs) need Khalistan. I will give you some reasons starting from the beginning.

We shouldn't live with Hindus for many reasons. Hindus have always betrayed Sikhs. From the time of Gurus, Hindus have always been against Sikhs. You can't find a single name of a Hindu who was loyal to Sikhs. During two holocausts in the 18th century and many wars against Mughals, Sikhs did not receive any help from Hindus, not even from Rajputs and Marathas. It was Hindus who betrayed Sikhs and helped British army to take over Punjab, Khalistan which included all of Pakistan and some of the Indian states like Kashmir, Haryana and Himachal Pardesh. For doing this Hindu Dogras got Kashmir and the rest of the country became part of the British empire. Sikhs had fought for helpless Hindus and freed their women from Muslim invaders for two hundred years and this is how Hindus returned the favor. Even Punjabi Muslims fought against British from the side of the Sikhs but not the Hindus. Punjab was never part of India. Name "India" didn't even come until the east India company. British had occupied the whole of India but then Punjab was not part of British empire. It was a separate country. British ruled over India for more than 200 years and for 92 years over Punjab, Khalistan. After British took over Punjab it became part of British empire and when India gained independence it was handed over to the Indian government to be ruled. It was because of Hindus that Sikhs lost their country.

Before India became independent the Hindus leaders of the new nation Nehru and Gandhi promised that Sikhs would be given full rights in India and that no law would be passed without consulting Sikhs.

"...in future, the Congress shall accept no constitution which does not meet with the satisfaction of the Sikhs" (The Lahore session of the Congress Party. December 31, 1929)

"...the brave Sikhs of Punjab are entitled to special considerations. I see nothing wrong in an area set up in the North of India wherein, the Sikhs can also experience the glow of freedom." (Jawahar Lal Nehru, Lahore Bulletin, January 9, 1930)

"I ask you to accept my word and the Resolution of the Congress that it will not betray a single individual much less a community. Let God be the witness of the bond that binds me and the Congress with you (the Sikhs). When pressed further Gandhi said that Sikhs would be justified in drawing their swords out of the scabbards as Guru Gobind Singh had asked them to, if Congress would renege on its commitment." (Mohandas Karamchand Gandhi, Young India, March 19, 1931)

"You (Sikhs) take my word that if ever the Congress or I betray you, you will be justified to draw the sword as taught by Guru Gobind Singh" (M. K. Gandhi).

After the British left India, Sikhs were fired from their jobs and Hindus were hired. Then Indian constitution was written but Sikhs refused to sign it in the house of parliament because under Amendment (Dhara) 25 it declared Sikhism as part of Hinduism. When Sikhs talked to Nehru about their rights, he said "The time has changed now. If you wanted to live freely then why didn't you demand for a separate country from British?" Look at some more quotes that explain the real attitude of Hindus towards Sikhs.

" To preserve the unity of India, if we have to eradicate 2-kror [ 20 millions ] Sikhs, we will do so. (Balram Jhakhar, a colleague of P.V. Narsimharao, the former Indian Prime Minister)

" The Sikhs are a lawless people and a menace to the law abiding Hindus ... The [Government] should take strict measures against them." (Pandit Nehru, Indian Prime Minister, on Sikhs)

"Kya main taqat dushman (the enemy -the Sikhs) ke haath main de dun (How can I entrust power into the hands of the enemies)." (Jawahar Lal Nehru, 1961)

" I hate the very physique of a Sikh because of the turban and beard. " (Vallabh Bhai Patel, late Indian top politician)

"I don't give a damn if the Golden Temple and whole of Amritsar are destroyed, I want Bhindranwale dead." (Indira Gandhi, Indian Prime Minister, communicating with Gen. Vaidya during "Operation Blue Star")

"We have broken the back of the Sikhs and we will get them elsewhere." (M. M. K. Wali, Indian Foreign Secretary, June 7, 1984, Canadian Broadcasting Corporation, Radio 740, As It Happens)

"Let us teach these bastards (the Sikhs) a lesson." (Rajiv Gandhi, October 31, 1984)

"... a threat to the villagers that all males would be killed and their women taken to army camps to breed a new race if there was any militant activity in their village." (Brig. R. P. Sinha, Indian Army, March 8, 1991)

"You do not know the might of our armed forces. We will eliminate 10,000 Sikh youths and the world will know nothing about it." (Chander Shekhar, former Prime Minister of India, CK, 21st October, 1991)

When China attacked India from the side of Nepal and Kashmir, coincidentally, Nehru was near Nepal. When he heard the news of war, he forgot all about his peaceful speeches and called for the army. The military didn't arrive there for a few days. There were only 500 Sikhs who fought China and held Chinese army back. Nehru was saved by Sikhs and he came back to Delhi. As soon as he came back he said "How can I entrust power into the hands of the enemies?" Nepal's side was saved but China took over some of Kashmir which is still under their rule.

In India all states were created on the language basis but Punjab was not declared a Punjabi State. Sikhs started demanding for a Punjabi state and Sikhs launched a peaceful morcha. More than 100,000 Sikhs were arrested but the government paid no attention to this matter. Nehru said "If there ever be a Punjabi state then all Sikhs will have to move to Punjab and the government will not be responsible for their safety." The morcha went on. During this morcha, Indian police walked in Darbar Sahib with their shoes on and tear gas was thrown inside the main building. In 1965 the war broke out between India and Pakistan. It was Sikhs who fought bravely and defeated Pakistan. Hindus couldn't stand in front of Pakistan's army. After seeing loyalty of Sikhs, Indian government decided to create a Punjabi state but it was divided into three parts Haryana, Himachal Pardesh and whatever left was became Punjab. Other two parts became Hindi states and Punjab was declared a Punjabi state. Punjab was divided on purpose because Indian government had seen bravery of Sikhs and the government was afraid that if Sikhs turn against Indian government, they will take over or if they by any chance demand for a free Punjab then they won't have much land. Indian government also divided the Sikh army into many battalions. Indian government always wanted to divide Sikhs and it did by walking on the steps of British and adapting their theory called "divide and rule."

The Indian government says Punjab was divided on the basis of language . The government says Sikhs did not occupy the majority in Punjab and Punjabi was not spoken in all parts of Punjab. But the fact is, the Indian government didn't want Sikhs to become majority which would make Hindu majority the leader of Punjab. In Patiala, when Sikhs outnumbered Hindus by 14,000, Nehru and Patel moved about 30 thousand Hindus in Patiala to show that Sikhs were a minority. Hinduism is a caste religion. Low caste people didn't have any rights in India. So they started converting to Sikhism because Sikhism gives equality to all people. Number of these low caste people were about 140 to 150 million and they were from 34 different castes. Seeing this Nehru and Patel gave more rights to low caste people and said only Hindus will have these rights. This stopped their conversion. Only 4 out of those 34 castes were considered Sikhs. Others claimed themselves as Hindus. Today, low caste people like Harijans have more rights. They even have reserved seats in colleges regardless of their grades. This was because of Patel.

Furthermore, Punjab's capital Chandigarh was also made the capital of Haryana. There is no high court in Punjab. Punjab has no control over its water, electricity and dams. All the electricity produced in Punjab is sent to Haryana, Rajasthan, Himacham Pardesh and Delhi. These states are given hydro projects which is affordable and cheap. The electricity that Punjab is given comes from the thermal plant which is more expensive. Don't think its better for Punjab. Instead it is worse because most of the electricity will be used by farmers who happen to be Sikhs. This means they will have to pay more than others. It doesn't effect Hindus because they live in cities and work in other professions. Cheap electricity which belongs to Punjab and which could save Sikh farmers some money is given to the other Indian states.

The government increased its activities against Sikhs in late the 70s which led to massacre of thirteen Sikhs in 1978 who were peacefully protesting against an Indian agent who was preaching anti Sikh material. When Sikhs filed a case in the supreme court in Punjab, it was heard in Haryana because the majority was Hindus in that state. Those majority people (Hindus) accused Sikhs for causing the trouble and the agent and his followers were released. This really outraged Sikhs. At that time a person named Jarnail Singh Bhindranwale started preaching Sikhism in Punjab and all over India. He spoke against Indian activities against Sikhs. His speeches made Sikhs realize that they were not free in India. They were being treated like second class citizens. Sikhs started demanding more rights and wanted to be treated like first class citizens.

Sikhs launched a peaceful march. A band of 51 Sikhs would go to protest peacefully and would get arrested by the police. But Indian government didn't care and more than 150,000 Sikhs were arrested. This lasted for more than two years. In between this time, the police burnt copies of Sri Guru Granth Sahib at Mehta Choank, killed many Sikhs in fake encounters. But not a single case was filed. On the other hand when a Hindu was killed by police, prime minister Indira Gandhi herself came over to his house and gave his family money. His case was filed within hours. But police and the government did not do anything when copies of Sri Guru Granth Sahib were burnt. Many Sikhs were killed but their families didn't receive anything from the government. Indian government completely showed that one Hindu's life was more important than not only 150 Sikhs that were killed but also Sri Guru Granth Sahib Ji.

When Sikhs lost all the hopes from the government, they raised arms as instructed by Guru Gobind Singh Ji to get freedom. Seeing this Indian government launched a sudden attack on Golden Temple and killed thousands of Sikhs. Other 45 Gurdwaras were also attacked by the army. Women were dishonored. Many innocent children were killed. After the attack was over all Sikhs inside the Golden Temple were taken out, lined up and then shot dead. Reference library which included many hand written scriptures and priceless antiques was burnt. One bullet had gone through Guru Granth Sahib Ji. Indian troops walked inside Golden Temple with their shoes on. They smoked cigarettes, drank alcohol inside the Gurdwara which was highly disrespectful to the Sikh faith. If there was Khalistan, there would have been no attack on the Golden Temple.

After Indira Gandhi was killed, Hindus killed more than 5,000 Sikhs within five days and these riots were led by the congress. Sajjan Kummar (still alive), Lalat Makan and Arjan Das (killed by Sukhdev Singh and Harjinder Singh) were congressmen who played a major role in these riots. They were gives orders by Rajiv Gandhi, Narsima Rao and Attal Bihar Vaajpai (Indian prime minister now). Many Hindu criminals were released from jails to kill Sikhs and each was given 500 rupees and one bottle of liquor. Congressmen gave Hindus the list of Sikhs' properties and their home addresses. Hindus went from house to house, dragged Sikhs, especially young males, out of their homes and burnt them alive. Their properties were looted and destroyed. Hindus' target was to kill Sikh males from age 10 to 40. Women above age of 14 were dishonored. This went on without any interruption from the police. In fact, the police was helping these mobs. Every bus on the road was stopped and checked if there were any Sikhs traveling in it. If they found any Sikh, he was killed on the spot. Police was motivating the mobs by saying "If Sikhs were given even one day to kill Hindus, they would've killed all Hindus in India. You, on the other hand are too slow." These brutal things happened to Sikhs in India. If there was Khalistan there would've been no riots and Hindus wouldn't have dared to attack Sikhs.

Sikhs are being killed in fake encounters. There is disappearance of Sikh youth in Punjab. Indian government has killed from 1 to 1.2 million Sikhs and about 70 thousand Sikhs are in jail. Here are some of the methods of torture, humiliation and atrocities used by Indian Government against the Sikhs. These are taken from www.saintsoldiers.net

To interrogate the Sikhs, a round log of wood is placed on their legs, and after putting heavy weight on the log it is rotated on the legs.
Chilly powder is sprinkled in the eyes and sex organs of the Sikhs.
Sikhs are hung upside down from the ceilings till they became unconscious.
The body joints are battered.
Electric shocks are administered to the genitals making most of the youth impotent
Sikh women, during interrogation, are hurt in their sex organs. Filthy abuse is showered on them.
Violence is inflicted on the parents in presence of their sons and daughters and vice-versa.
Brothers are forced to beat sisters and vice versa. violence is inflicted on adult girls after stripping them naked and their sex organs are damaged. They are sexually assaulted, pregnancies are terminated of the expectant females.
Crotchets are pulled apart.
The victims of inhuman violence are made to sit naked in winter, and under the sun in summer, kept sleepless for days in solitary cells.
Sikhs are subjected to severe beatings and filthy abuse in the presence of their village folks.
Dead bodies of Sikhs killed in fake encounters are not handed over to their parents to conceal marks of excessive violence
The state manipulates tailored post mortem reports from the doctors, and burns the dead bodies of the Sikhs after falsely declaring them unclaimed.
All sorts of excesses are made on the parents of underground Sikh youths.
Indiscriminate atrocities are committed on the parents of the underground youth of the area where some militant action takes place.
Atrocities are committed without caring for one's age, health, life or death. If some one luckily survives such brutal excesses, it is well and good But if one dies while under "interrogation", then such a dead body is taken out, pierced with some bullets, and a news item is sent that a dreaded terrorist has been shot dead in an encounter
Houses of underground Sikh youths are demolished, their belongings are looted, crops destroyed, their tube well motors are taken away, and they are prevented from sowing crops.
Even animals of the families of underground Sikh youth are subjected to police anger. After summoning the families to the police station, villagers are told not to take care of the animals of the families of the underground youth. Generally the animals starve to death.
False cases are registered against innocent Sikh youths, later they are let off taking fat bribes.
Reporters giving true reports are arrested, an undeclared censorship is imposed on them to stop them from exposing police atrocities.
Peaceful protests by the Human rights organizations are prohibited.
Press is used to launch vicious and false propaganda against the Sikhs.
Hardened criminals are inducted into Sikh movement to help in arresting the Sikh revolutionaries and sabotage the movement. Such criminals are inducted to tarnish the fair name of the Sikh revolutionaries are now called the "Black Cats" in the Punjab. Under SSP Izhar Alam, such criminal gangs were named the "Alam Sena." Besides, such police sponsored bands of criminals also operated under the name of Panthic Tiger Force and "Red Brigade." The director general of the police himself admitted about the "Black Cats" bands. In his interview to the India Today on Sept. 15, 188, KPS Gill had announced without an iota of shame that the security forces in Punjab cannot do anything without the help of secret bands (Black Cats).
Thousands of innocent pilgrims, children, females, aged people, who got encircled in the Golden Temple during Operation Bluestar were made to die through starvation and thirst. The whole of Punjab was converted into a vast jail by clamping curfew on the entire area. The army bulletin branded all Amritdhaaree's as terrorists.
Indian army desecrated the Gurdwaras and committed such atrocities on the Sikhs that even the soul of Ahmed Shah Abdali might have felt ashamed of.
The targets of army guns were none else but religious persons, devotees, pilgrims, ladies, old people, children or some militants whom the Indian government deemed as terrorists.
No neutral observer was allowed to take stock of the situation.
The injured during the attack on the Golden Temple were subjected to extreme partiality. Whereas every assistance and facility was made available to the injured army personnel, there was no such provision for the wounded belonging to the other side.
The number of prisoners taken was rather small. There is ample scope for doubt that the Indian army had thought it better to eliminate the thousands of people seized in the Golden Temple instead of taking them prisoners or having to provide them with medical assistance.
No need was felt to perform religious rites for the dead pilgrims and devotees.
Before consigning the dead bodies to flames, no effort was made to identify them. No relatives were informed.
No dead bodies were handed over to the next of kin. In such a situation only the dead or those wishing to be dead could be present at the last rites.
All dead bodies were placed in heaps and then con- signed to flames. IT was never insured that among the dead there could also be some Muslim devotees. To cremate is against the tenets of Islam.
No need was felt to give a list of the dead to the Red Cross or any other International Agency
Despite such atrocities, no commission was appointed to go into this dark episode. Even the British, the foreign rulers, had cared to appoint the Hunter commission to inquire into the Jallianwalla Massacre which was of a much less magnitude on the other hand. The Indian government, on the other hand, took all steps to hide the excesses of the army.

These days, Indian government has flooded Punjab with Dehdhari Gurus (human fake Gurus) who preach against Sikhism. RSS, Shiv Sena and Bajrang Dal with the support of Indian government are distributing drugs in colleges. Sikhs are being humiliated in newspapers, on televisions and in movies. Anti-Sikh books are being published by the government to prove that Sikhism is part of Hinduism and Sikhs are Hindus although they will never succeed. If there was Khalistan, there would be no bars in Punjab, no anti Sikh propaganda, no humiliation of Sikh character by the media, and no drug distribution on the land of the Gurus.

Some people have many different questions on Khalistan. So I will try to answer those question to the best of my knowledge. First lets look at what American Sikhs of Sikhnet.com say about Khalistan.

"The Gurus believed in creating harmony between people of different faiths, so that we could all live together as children of the same God. Khalistan, to me, doesn't support that mission. It creates even more divisions in the name of religion when the Khalsa are here to protect and serve so that religions don't divide people any more. If all of the money, time and energy different people spent on trying to create Khalistan were instead channeled into securing true freedom of religion for all people, the Sikhs would be loved, honored and admired. Sikhs are here to serve the interests of the entire humanity, not just their own interests. This is what a sovereign does. Remember, the Khalsa are the spiritual royalty of the world. We are here to rule-not through power and politics, but through love and service. We are here to protect-not ourselves, but all people. We are here to secure that every human being has a chance to enjoy his or her life the way God intended. That is our duty. Khalistan distracts us from that duty."
Yes, Gurus did believe in creating harmony between people of different faiths but what if those faiths turn against us and don't let us fulfill our mission which is Khalsa's mission, then what? Shouldn't we fight for our rights as instructed by Guru Gobind Singh Ji? What is the meaning of the Kirpan if we don't fight for freedom? It is not about land, it is about freedom of religion, speech and everything else. Guru Gobind Singh Ji said that Khalsa should live a free life, but how can we live a free life under someone else's rule especially Hindu rule? Guru Gobind Singh Ji taught Sikhs to stay away from "Bipran Ki Reet". The only way to stay away from it is by having the freedom to fully practice our religion. Since 1947, more and more Sikhs have started following Bipran Ki Reet but not a single Sikh followed Bipran Ki Reet in 18th century. When Sikhs had their own country (1799-1849), it was the best era in Sikhism. Look at all the good things Sikhs did. Sikh population increased significantly. People from America and many European countries lived in the Sikh Kingdom. Did Sikhs not serve the humanity then? Who was not happy in the Sikh country? Not a single person was unhappy and no one was given a death sentence. At the fall of Sikh kingdom Hindus and Muslims both shed tears. This shows that Khalsa treated everyone equally. That's why people of all faiths cried from their hearts when British annexed Punjab.

In order to serve the humanity you need lots of money and power. To get money you need a country that would back you up. For example, how did Christian missionaries serve the humanity? They had many countries behind them which gave them all the money they needed. In India, Christian schools were opened by missionaries but the money was provided by England and America. If we have Khalistan, we can do better job in preaching the message of truth. Without political power, it is impossible because there will always be people against you and your religion. Indian government and Brahmins are well aware of Gurus' message but they are doing their best job to destroy it because they are jealous of it. After learning the truth about Sikhism, the British tried to make many conflicts between Sikhs and tried to destroy the Sikh religion. Why were there no converts from English people after they learned the truth? Simple, its because they were jealous because Sikhism preaches the message of truth which conflicts with Christianity.

If we have Khalistan, it is a lot easier to do the job. Khalistan will provide money for preachers who would preach the truth. People will only hear you when you have the power, otherwise they will crush you. For example, famous scientist Galileo discovered the truth but did anyone listen to him? He didn't have any political power, so he was killed. Those Christian priests didn't listen to him even though he was telling the truth. If we send a Sikh preacher to preach to any country like Afghanistan, he would be killed because Muslims would not tolerate anything that conflicts with Islam. Then who would be responsible for his death? No country would put force on Afghanistan's government to punish the murderers. But if the same preacher is sent from Khalistan, he has political power behind him which means its less likely that he would be killed. There will a country behind him that supports him. Khalistani government would put pressure on Afghanistan's government to hand over the murderers so they could meet the justice. People will listen to Sikhs if Sikhs have power. Through power we can teach that people shouldn't fight in the name of religion and should live together. We should be worried about our safety first. By living in Khalistan, we can set an example for the people. Who would listen to you if you have no recognition in the world?

People would have better knowledge about Sikhism. If people see a person with a turban, they would say he is a Sikh from Khalistan. But today if a Sikh is seen, he is misunderstood to be a Muslim or Hindu. If a Sikh says he is from India, most people automatically assume he is a Hindu. How many people really know about the Sikh religion? Sikhism is more than 500 years old and yet only some 30 million people know the message of the Gurus. WHY? If there is Khalistan, the message of Gurus can be preached in better ways. Think about it. We can teach people how to rule with love and humility if we have Khalistan. Because Khalistan will set an example for them. Khalistan means freedom of religion for the Sikhs. Why would Sikhs ask for freedom of religion if there was no interference in Sikhism by the Indian government? Without Khalistan we can hardly survive let alone having the responsibility of preaching to others. We can't even solve our own issues and Sikhnet is talking about solving world issues and serving the humanity. Thousands of Sikhs were killed in 1984 and their families received no support from anyone. Shouldn't we take care of our people first and then set an example for others and teach them how to do it? For example, If I drink alcohol and tell someone else not to drink it, would he listen to me? It will be all in vain. We need to do it first which means taking care of those orphans whose parents sacrificed for the Sikh faith. Have Sikhnet people served those people yet? They live in America. What do they know about situation of Punjab and Sikhs living there? They are definitely not serving people living in many third world countries. Besides, they have already separated themselves from the rest of the world by living in America. If Khalistan divides people then they are divided already because America is also separated from other countries. American government sent air force to Afghanistan that bombed many cities and killed many innocent people. Have Sikhnet people taught anything to their own government yet? Their own government divided them and separated them from the rest of the world. How can we preach freedom of religion if we are not free and don't have freedom of religion. As I have stated in beginning that Guru Gobind Singh Ji said in his own words "Raj Bina Nahin Dharam Chale Hain, Dharam Bina Sab Dalle Malle Hain" means sovereignty is a MUST in order for a religion to survive otherwise religion perishes. Now should we listen to Sikhnet people and anti Khalistan people or Guru Gobind Singh Ji. Sikhism is a way of life which says religion, science and politics are together. That's why Akaal Takhat Sahib stands in front of Darbar Sahib. I just don't know how can Khalistan distract them from doing anything that Sikhi requires.

"All Sikhs-regardless of what their cultural background-recognize the line as saying, "Khalsa shall rule." The question is-in what manner will they rule? The ruler ship of Khalsa is not one of physical might, but one of spiritual sovereignty."

Very true, but Bhai Sahib Bhai Randheer Singh Ji, Baba Nand Singh Ji, Sant Gurbachan Singh Ji Bhindranwale and many other saints have said that Khalsa Rule of the world shall come through humility. A Khalsa rules over his five thieves and maya which makes him a spiritual ruler. This means there is a spiritual sovereignty. If we look at Sikhs of 18th century, we find that each and every one of them was a real Sikh and Khalsa. They were real Sikhs who had total control over five thieves because they had reached the highest level of spirituality. So they were ruling spiritually already. The problem with the above interpretation is that it implies that no Khalsa has been capable of spiritual sovereignty because it says Khalsa will rule spiritually. Another question rises from this interpretation. It also implies that Sikhs have been reading "Raj Karega Khalsa" for over 300 years and they had been unable to understand its true meanings until these "White Sikhs" came along. This is very wrong. All Sikhs knew what it meant. Only Khalsa is qualified for sovereignty. Now, if we look at the Shabad clearly, we find that "Khalsa" is referred to the whole Panth not a single person. Because a Khalsa who becomes one with the Guru and has total control over five thieves has spiritual sovereignty already. So it must be referring to the whole Panth. When the whole Panth gets together and wakes up in the morning to do Naam Simran, Khalsa Raj will come and there is no doubt about it. I don't say it, many respected Saints in the Panth have said it. Bhai Rama Singh Ji from England has said the same thing and it is well written in his book. Guru Ji has given us the Raj but are we well qualified or capable of ruling? The only way Khalsa is qualified to rule is when Khalsa does Naam Simran and follows the Rehat Maryada of Guru Ji. Today Sikhs are not doing that. Most of Sikhs do not even take Amrit. So are we qualified? No we are not. Sikhnet people have no understanding about the Sikh history of 18th century.

"Being a Sikh in Northern India is both a cultural ethnicity and a spiritual identity. Because of that-there are a lot of issues that you face in the Punjab related to politics, society and culture. Those of us who have become Sikhs in the West already have a cultural and political identity. However, Sikhs in the Punjab have political, social and economic challenges to face. Because of that, you connect very strongly with Guru Gobind Singh's message of standing up to tyranny and becoming sovereign over your own life. We firmly believe that when people are willing to live in tune with the Will of God, then all these social, political and economic injustices will automatically come back into balance. But as long as people do not live surrendered to the Will of God, the imbalances will continue. If it God's will that the Sikhs have an independent state, then all you need to do is meditate and learn how to surrender yourself to God's Will and by His hand, without any effort from your ego, it shall happen."

There are many problems with the above statements. First they say they don't support dividing people but now they say "It is not their issue that Punjabi Sikhs are being killed in India." When a person takes Amrit he loses his own identity and his caste. After taking Amrit he/she belongs to Anandpur Sahib and his father is Guru Gobind Singh Ji and mother Mata Sahib Kaur Ji. Anandpur Sahib is in Punjab. So either you belong to Punjab or you belong to America. According to the above statement Sikhnet people do not want to belong to Anandpur Sahib. They say they already have a culture but American culture is so anti-Sikh. Just look at it. Does American culture fit in Sikh religion? Not at all. When you become a Sikh your identity either political or spiritual becomes one. So there is no point in saying that they have different political identity. There is no political system better than Akal Takhat's Sahib which was set up by Guru Ji. By saying they already have a political identity they mean that they don't belong to political system of Guru Gobind Singh instead they belong to American politics which is created by humans. Once you are 21 you can legally buy drugs and smoke tobacco in America. This is the American law. Is this the identity they belong to???? Use of tobacco and drugs is prohibited in Sikhi and is against Sikh principles but American political laws legalized it. If you are a Sikh, you belong to Anandpur Sahib and the highest political authority for you becomes Akaal Takhat Sahib. Did Panj Pyare not tell them this or they are sticking with American political system on purpose? Sikhs are connected with Akaal Takhat Sahib just as the Catholics are connected with the Vatican.

Sikhs are not fighting because they want to rule over others. They are fighting for the truth because Indian government attacked Golden temple and killed thousands of Sikhs. Khalsa is fighting against oppression. Khalistan is not about political issues. It is about religious freedom. Guru Ji taught us to fight for the truth and for justice. Did Guru Ji not fight for justice? He did and so is His Khalsa. Sikhs in the 18th century fought for truth and the right cause. Did they not live in tune with will of God? Guru Gobind Singh Ji fought against oppression because Guru Ji said "When all other means have failed, it is your right to raise arms and fight for your rights." This is exactly what Sikhs are doing. We have to be both Saints and Warriors. Practicing Naam Simran and fighting against oppression at the same time is what Guru Ji has taught us. Guru Gobind Singh Ji said that sovereignty is a MUST for a religion otherwise it perishes. Do they have different interpretation of this? If the only purpose of Sikhi is to meditate and accept the will of God then what was the point of building Akaal Takhat Sahib?

The whole point is to fight for the truth while doing Naam Simran and following Sikhi. Besides, fighting for justice and righteousness is part of Sikhi which they are not following. A Khalsa should fight his inner thieves and outer thieves. If you don't fight then anyone can take over you. If everything is only about meditating then Guru Nanak Dev Ji wouldn't speak against Babur. Babur didn't do anything to Guru Ji but Guru Ji spoke for human rights and the truth. Why didn't Guru Ji just say "these are not my issues. I am not being harmed. If others are being harmed then its not my problem?" Why didn't Guru Ji say this if this is the right way? Why didn't Guru Nanak Dev Ji wait for God to end the whole oppression? Why did Guru Ji have to speak for the people?

Why should we wait for God to do something? "God helps those who help themselves" (Benjamin Franklin-an American politician and forefather). This is very true. If we should wait for God to do something then why didn't Guru Ji wait for God to do something? Why did Guru Ji fight? Why did Guru Tegh Bahadur Ji sacrifice to save the Hindu religion? He could've waited for God to fix the whole problem but He didn't because Guru Ji knew it was not the right way. If we just sit back and start doing Naam Simran then anyone would be able to crush us. Guru Ji made us Saint-Warriors. So where is the warrior spirit in Sikhnet people? God gave us two hands and Kirpan is given by Guru Gobind Singh Ji and we have to fight for our rights with our hands if it comes to it. Sikhs are instructed to make their own destiny not to just sit back and wait for God to do it. Then what would be the purpose of God given hands? For example, look at Jews. They are accepting the will of God but there are less Jews in the world than Sikhs. Did they not accept will of God in WW2 in which they lost 6 million of their people? Had they fought using their hands, the outcome of the holocaust may be different. They have suffered for over 5000 years but if they had fought against oppression it would have been a lot different.

The Indian government's plan was to go to every village to kill Sikhs which was called Operation Wood Rose but the Sikh army rebelled and government's attention turned to rebellions, otherwise they would've killed all Sikhs. I speak for human rights whether it be Sikhs or Jews or Christians. I think the Sikhnet people are missing the whole point. By the time they realize the truth, it will be too late but Khalsa Shall Rule. Punjab belongs to us and we will rule it. I want to ask them one question: If the whole American government turns against them (Sikhnet people) and their children are killed in the streets, men are burnt alive, women are dishonored and the government doesn't punish the criminals, would they still say that they are proud to be Americans or would they rather support a separate country? Would they still live among those who killed them? Would they raise a sword and fight like Guru Gobind Singh Ji has taught us or they rather spend their time in serving the criminals and not fight for justice? Or would they just forget about the whole thing, get themselves killed and wait for God to do something? Guru Ji said "Soora So Pehchaniye Jo Lare Deen Ke Haith" which literally means "Brave are those who fight for truth and justice with honor and valor." So why shouldn't we fight to protect our faith? If we should wait for God to do it then why did Guru Ji say these lines? Just for the heck of it? Think about it. Perhaps they should get themselves out of the trap of pacifist thinking and think about the teaching of Gurus only for a moment. We are responsible for our own actions and for doing good and bad things.

The Sikhnet people say they belong to America but their own government doesn't recognize them. September 11 was a very bad disaster for Sikhs. How many Americans know about Sikhi? These Americans killed Sikhs. Sikhs were attacked all over the country (look at attacks on Sikhs http://www.attacksonsikhs.com/viewreports.cfm). If there was a Sikh country to back up the foreign Sikhs and to give them support, this wouldn't have happened. Sikhs should always wear a Kirpan but Sikhs are not allowed to wear Kirpans on airplanes, and other government places. Not even in most schools. Sikhs have been living in America for over 100 years and yet American government hasn't understood the significance of Kirpan and they never will until there is a country that represents Sikhs. Sikhs are not admitted in the army and police. In America, which is the most democratic country in the world, Sikhs are being discriminated. In Khalistan Sikhs will be allowed to wear Kirpans everywhere and only then the world would learn about the true message of Sikhi.

If there was a Sikh country, no one would have attacked Gurdwaras and killed Sikhs. If there was a Sikh country, the situation would have been different and Punjab wouldn't be stuck between the nuclear war of India and Pakistan. If there is a war, the whole of Punjab will be destroyed. How does their community service help solving the real problems of Sikhs? The Indian government is spending billions of rupees to bring Sikhism into the fold of Hinduism. How does their community service help Sikhs to stop Indian government, RSS and Noormahals from attacking their Sikh brothers in Punjab and India? How?

Sikhs are fighting to keep their distinction and appearance, to save their religion and to keep Sikhi alive. If that means a separate country then why not? It doesn't mean we want to divide the world but shouldn't we think about securing Sikh faith first and all the virtues it stands for? If the Indian government doesn't like us and doesn't want to live with Sikhs, then why shouldn't we just be separated? When we gain power we can promote Sikhi and teach the message of the Gurus and universal brotherhood. Can this not be done? Khalistan is not for bad purpose. When I ask any non-Punjabi Sikh about Khalistan, the vast majority have the same answer that they don't want to be separated or wouldn't want to move to Khalistan. But who says you have to move. Sikhs will still live in other countries. But most of Sikhnet people reply in exactly the same words. Sounds like they need to learn the true purpose of fighting. Perhaps they are sticking with community service a whole lot but what if those people we want to help turn against us, should we not fight to defend ourselves? If yes, then that's exactly what Sikhs are doing. If no, then that is not Sikhi.

Now some general questions from Punjabi people. These are the people who are not Amritdhari. They don't practice Sikhism at all. They eat meat, drink alcohol, smoke and do everything that is prohibited by Gurus and yet they call themselves Sikhs. Before I go into their questions, I want to say that only an Amritdhari person is a Sikh. One who follows Guru's teaching is a Sikh and Khalistan is for Sikhs. Everyone will have religious freedom but people who commit adultery, smoke, drink alcohol etc. will not be allowed to live there because not only Sikhism but also all religions prohibit these things.

How would Khalistan survive economically?

Well, how did India and Pakistan survive after independence? UAE gained its independence in 1971 and it is surviving. Same way Khalistan will survive but it will not be a third world country because Sikhs are very hard working people. Punjab is a cultivated land and it provides most of the food for India. Punjab produces corn, wheat, sugarcanes, sporting goods, clothing, industrial material and many other commodities. Khalistani government will keep this stuff as much as it needs and the rest will be shipped out to other countries as a trade and in return oil and other necessities will be bought. No one in Khalistan will die out of hunger because if Punjab can provide food for 90% of the Indian population then it surely can provide food for everyone in Khalistan because the population in Khalistan will be a lot less than Indian population.

Who will be the leader of Khalistan?

Panj Pyare will be the leaders of Khalistan. Elections will be held every four years and people will choose Panj Pyare. These Panj Pyare will rule under the authority of Akaal Takhat Sahib. Every city will have Panj Pyare as its leader. There will be no bad leaders in Khalistan because when Khalsa Panth starts doing Naam Simran in the morning, it will gain spiritual power which no one will be able to destroy. Foundation of Khalistan will be laid upon the power of Naam Simran. Guru Gobind Singh Ji said "When Khalsa starts following the true path of the Guru Granth Sahib and abandons all the bad things, I will give them sovereignty." So when the time for Khalistan comes, every Sikh will be a true Sikh and there will be no bad people in Sikhism. Guru Ji said "Raaj Karega Khalsa Aakki Rahe Na Koe" which means Khalsa shall rule and there will be no one against Khalsa. Khalsa Raj (Khalistan) shall come for sure. Khalistan will be a true Khalsa Raj.

What about sea ports?

There are 42 landlocked countries in the world that are surviving. To say or think that just because of lack of seaport Khalistan will not survive is irrational. There are many third world countries that have sea ports such as Sri Lanka, and Brazil. Landlocked countries are helped by their neighboring countries that have seaports. In return these countries get money and/or something else in exchange. There are numerous possibilities in business. We can use Pakistan’s and/or India’s seaports. I don’t think there is any country that does not want to do business and make profit. How exactly would this work depends on the future, circumstances and situations. Oil can also be imported through India or Pakistan. United Nations is working on passing a treaty that would help landlocked countries get access to seaports. We can survive without a seaport.

What would happen if there is war between Pakistan and India?

Khalistan will be a neutral country and will be a buffer state between the two countries. With Khalistan as a buffer state both countries will feel safe from each other. Neither Pakistan nor India would dare to step on Khalistan's boundaries. India has fought two wars with Pakistan and every time Pakistan was defeated because only Sikhs fought on the boundaries of Punjab. Sikhs are a martial race. British recognized that soon after Punjab was annexed. Guru Gobind Singh Ji made Sikhs saint-warriors. Sikhs in Khalistan will be true saints and warriors. They will have power of Naam Simran because they will free Khalistan on the power of Naam Simran and one who has this power is never afraid of anyone other than God. By doing Nam Simran one never fears death. We have numerous example from the 18th century. Sikh country will be very powerful and Pakistan would not try to mess with it. Hindus can't fight, so there is no question that Indian government will ever dream of attacking Khalistan. If there is war between India and Pakistan, they will have to fight it outside of Sikh territory.

What about control over Gurdwaras outside of Khalistan?

Well, all the Gurdwaras will be directly controlled by the Khalistani government run under Akaal Takhat Sahib. Currently, Indian government is not doing anything about the Gurdwaras in Pakistan, Afghanistan and other countries because the Indian government doesn't want Sikhs to be attached with their Gurdwaras. Indian government thinks the only way to destroy Sikhism is to keep Sikhs away from Guru Granth Sahib's message and the Gurdwaras. Gurdwaras outside of India are still standing without the support of Indian government but when there is Khalistan, the government will do its best to take care of these holy places and agreements will be made with the other countries that would give us the direct control over the Gurdwaras. We can negotiate with Pakistani government and have control over our Gurdwaras and they can have control over their mosques. We will negotiate with Pakistani government to give us the control over Sikh Gurdwaras. Committees will be established to manage these Gurdwaras. Monthly reports will be submitted to the officials (not necessarily to the federal government). The money of the Gurdwaras will be spent in managing the Gurdwaras, Sikh schools, parchaar, helping the poor and needy.

There is no constitution?

Yes, there is but people just never search for it. Khalistan will be totally based on the principles of Sikhi. Gurbani is the constitution. There is not and can never be a better constitution than Gurbani. Guru Ji wrote this constitution more than 400 years ago. But look at the reality. Constitution of the USA was written ten years after thirteen colonies gained independence. Constitution of India was written three years after it gained independence. If these countries can write their constitution after independence then why can't we? No country is perfect. Every country has loopholes in its laws and policies so expecting flawless plans and policies from Khalistanis is not realistic. Laws can be changed. India has amended its constitution many times. So, do not expect a perfect constitution and policies from Khalistan.

We should free it peacefully?

Guru Gobind Singh Ji said "Koi Kisi Ko Raaj Na Dehain, Jo Lehain Nij Bal Se Lehain" which means "no one gives one freedom and sovereignty, the only way to gain independence is by through power." So is Guru Ji wrong? No definitely not. Thousands Sikhs were killed because they did not have arms and weapons to defend them from mobs. Had they had weapons they would have protected themselves just like couple of Sikhs protected Sees Ganj Sahib Gurdwara in Delhi from four thousand Hindus by taking up arms. Power is not just war with weapons but also war with the pen, intellect, diplomacy and justice. Sikhs lack these today which is why Sikhs need Khalistan.

Some people say that their families were killed on the name of Khalistan so they don't support it. But they should look at the facts. If there was Khalistan their families would have never gotten killed. Also, their families were killed because they were Sikhs. Five thousand Sikhs didn't support Khalistan when they were killed in the streets. They were killed because they were Sikhs. Indian government just used the name of Khalistan as an excuse but in reality Indian government never liked any Sikh whether he was Khalistani or Indian.

Some people ask What does Khalistan mean for Sikhs in foreign countries? Well, the answer is simple. Khalistan will play a great role in the lives of foreign Sikhs. A strong country will represent them and will preach Sikhi. Foreign countries will understand the true meaning of Kirpan and Sikhs will be allowed to wear Kirpans at all places. Now, Sikhs can't wear Kirpans on airplanes, immigration office, courts and even jails. Governments will never understand the true meaning of Kirpan unless a country represents Sikhi and supports this idea. People think of Sikhi as just a sect because there is no representation of Sikhi in world's politics. Jews thought Christianity was a sect but this changed when Christians took over some countries and they became a separate religion. Khalistan will represent all Sikhs living anywhere in the world. After 9/11 a Sikh was killed in Arizona and many were attacked but the government didn't do much about it. No one even remembers that Sikh now. Khalistan will preach Sikhi and will represent Sikhi and will force the foreign governments to take control and punish the criminals. There will be less discrimination, killing and misunderstanding about Sikhi. In fact, there will be no more misunderstanding and discrimination when there is Khalistan. You will see, Khalistan will be the most powerful country in the world. I can go on but I think you understand what I mean.

Also, I think the Panthic Rehat Maryada should be one before there is Khalistan because Sikhs should be connected to each other spiritually. If we drop our differences and keep our own different Rehat Maryada then we won't become a single family. Even if we assume that after keeping our differences we manage to free Khalistan then which Rehat Maryada will be issued from Akaal Takhat Sahib? Sikhs will end up fighting with each other. Example of the thirteen colonies is a perfect example to look at. The thirteen colonies dropped their difference and defeated British. After they gained independence, they became so weak because there was no central government. They started fighting each other internally to gain more power. So I personally think we should become one first and have one Rehat Maryada. Besides, Guru Gobind Singh Ji gave us one Rehat Maryada not many.

According to the book of Bhai Rama Singh "Roop Gobind Ka, Raj Khalse Da, Sikka Sone Da" the Khalsa Raj will come for sure. He was a great person with very high spirituality. He has written many things about Khalistan. I recommend everyone to read it because it explains the true concept of Khalistan. It also explains how Khalistan will be free and how Indian government will be defeated. So if you want to learn the real truth read this book, otherwise you will miss a lot about the concept of Khalistan.

Guru Arjan Dev Ji gave the sacrifice and we became victorious. Guru Tegh Bahadur Ji gave the sacrifice, and we became victorious. Guru Gobind Singh’s entire family gave the sacrifice and we became victorious. Today, our Akal Takhat has chosen to offer itself as a sacrifice, and we shall not lose. We will get our Khalistan.

So get those doubts about Khalistan out of your minds. Khalistan will come. Sikhs will rule Punjab because Punjab belongs to Sikhs and it is their birthright. Finally I want to say Khalistan is needed for some of the following reasons:

A central government that represents Sikhs
All Sikhs of all races need a homeland
It is the duty of all Sikhs to protect Sikhi
To keep Sikhi alive by promoting it in other countries in better ways and offer PhDs of Guru Granth Sahib in Sikh universities
A peaceful life for all Sikhs which Sikhs haven't enjoyed since 1849
Freedom to wear Kirpan at all places
Complete break off from the Hindus and Bipran Ki Reet
No more discrimination, injustice and lies to Sikhs
No more oppression, holocausts and attacks on Golden Temple
No more disappearance of Sikhs in Punjab
No more killing of Sikhs in fake encounters
No more of insults of Sikh women, turban and Sikh principles
No more attacks on Sikh Gurus by Indian government's agents and many more reasons but I hope you understand now.

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Khalistan Zindabad

What really happened on baisakhi of 1699 at Sri Keshgarh Sahib

2012-05-26T09:10:00.000-07:00

Waheguru ji ka khalsa,

Waheguru Ji ki fateh

"We people every thing about our religion but there are still some misconceptions which will have to be removed"

This is the Aurangzeb's spy last report wihle watching Guru Gobind Singh Ji in Anandpur Sahib

" This article was printed in Chardi kala in April 1998, NewYork. Bhai jagir Singh Mast a famous Poet (KAVISHAR) met me at that time. At that time he Read that Article. He told me about that article, that ' Sant Kartar Singh Bhindranwala' sent him (Bhai Jagir Singh Mast) to Aligarh Muslim University, to get the detailed Information about this article. From that place i found a book of Abdullah Turrani. I've already read about that as written in the book. I requested the administrartors to give me a xerox copy of that book, but unfortunately they didn't "
S. Charan Singh Bhorchi

While going towards Batala nearly about 1.5 miles from Gurdaspur there is a village named as pind Qila Tek Singh there lived a man named as Boota Singh. He was both a farmer and a physician. He was a true and practising Sikh, a scholar of Sikh religion and an exponent of Hymns of Guru Granth Sahib Ji. He was about 70 years old, From his library, I found a book, whose first and last three pages were missing. It was written in Urdu by a historian named as Abu Ulla Turrani, who was first a brahmin and then later converted to Islam. He was an Agent of Emperor Aurangzeb and was posted by him in the court of Guru Gobind Singh ji to smuggle out news about the Guru in the garb (disguise) of a brahmin, wearing the brahmin forehead mark (Tilak), a Cotton Dhoti ( 1.5 - 2 m long sheet of cotton ) and a sacred Thread (Janeau).

He would send the daily reports to emperor Aurangzeb. He lived with the Guru's Gardner named Gualaba every day he would go to the Guru and pay his respects. The Tenth Master who with his divine instict, knew Abu tarani's identity, would smile and accept his obeisance. Bhai Vir Singh also mention the name of Abu Tarani in his book " Dashmesh Chamatkar".

Abu Ulla Tarani worked as the Empereor' s spy in the guru's court and for about two years. In the book, mentioned above, he has recorded an eye witness account of the baisakhi of 1699.

" On this day, the Guru prepared a new nectar ( aab-e-hayat), there were about 35-40 thousand people present in the gathering to hear the Guru. The Mughals at that time had four thrones: Delhi, Agra, lahore and Klanaur; but the throne of the guru ( at Anandpur Sahib) had its own typical glamour. This throne beat all the Mughal thrones in their splendour. That day the Guru wore a georgeous dress. He came into the court, unsheated his sword and in a loud voice said," I need one head", without any hesitastion one Daya Ram came forward and offering himself for the sacrifice. The Guru, in front of the whole congregation, struct Daya Ram's head with his sword and severed it from his body. The audience was stunned and speechless. The Guru said again " I need another head", immidiately, Dharam Chand stood up and bowed to the Guru. The Guru Severed his head too in one stroke. The audience panicked and started leaving the court. The Guru asked for another head and one after another beheaded three more devotees, Himmat Rai, Moukam Chand, and Sahib Chand. Many people went to Guru's Mother and narrated to her the whole story(episode). The Guru then cleaned and washed the five corpses and their severed heads. He also cleaned the floor so that no mark of blood was left anywhere. Then the prophet of the infidels stitched the severed heads with one and other ( like A is palced instead of B and vice versa ) heads and bodies are covered them with white sheets. He called for a big stone and put it on a steel bowl which had no handles. He poured water in bowl and started churning into nectar with the sword and recited some holy words. This went for about half an hour. At that time a woman, perhapsrelated to prohet came forward and put something in the bowl. now the nectar was ready.
The Guru, then sat towards the heads of the corpses. He uncoveredtheir faces and first put some nectar in Daya Ram's mouth and sprinkled it on his headand then all over his body and said," Say : Waheguru ji Ka khalsa, Waheguru ji ki Fateh (Khalsa belongs to god and God is always victorious)." Immidiately Daya Ram became alive. Stood up and and repeated the words after the Guru. The whole congregation went pale with fear. Despite many thousand people present no one could breathe loudly. They all had frozen under the spell of Guru's miracle. He then sprinkled the nectar on the other four corpsus and asked them to say,"Waheguru ji ka Khalsa, Waheguru Ji Ki Fateh. They all came back to life and stood before Guru with folded hands. The Guru then took all the five in to an adjoiniong marquee. After a while they came dressed in new clothes. the Guru asked them to give a drink of the that nectar to him. They asked him (Guru) what he would pay for the nectar. The Guru said " I promise that I will sacrifice my parents, my children, and all that possess for the well beingof my people and the country." Then the five ( beloved ones ) ofered nectar to the Guru and the Guru became Guru Gobind Singh and other five were also named as:
Daya Singh
Dharam Singh
Himmat Singh
Moukam Singh
Sahib Singh
and were called as panj payare ( five beloved ones ) "

Abu Ullah Tarani writes that after watching all those miraclous happenings he wept and cried. he cursed hmself for his treachery to the Guru. He then saw many thousand more begging the Guru for the nectar. He too could not control himself and like the force of kthe magnet he felt pulled towards the Guru and begged him for a drop of nectar. The Guru platted him on the back , sprinkled nectar on his body and changed his name Ajmer Singh and all his sins were washed away. He then joined the Guru's Army and fought many battles against injustice.
on that day he sent his last report to the Emperor. he wrote to him everything that he had seen and witnessed and warned him not to quarrel with Guru, whoin his opinion, was Allah himself. He also wrote that if the Emperor would not accept his plea then his empire would collapse and his name would be rubbed from the pages of the history.

According to Giani Dalip Singh of Komal Dhnaula a copy of this book was found in the library of Aligarh Muslim University.

I humbly request to all the sikh scholars to please get that book reprinted so that all the fact came forward, so that our new generation would know what happened at the baisakhi of 1699.

The Supreme Commander of Sikh Rule : Jassa Singh Alhuwalia

2012-04-25T06:18:00.000-07:00

Jassa Singh Alhuwalia
ਜੱਸਾ ਸਿੰਘ ਅਲ੍ਹੁਵਾਲਿਆ
جسسا سنگھ الحوالیہ
जस्सा सिंह अल्हुवालिया

Sultan ul Quam Nawab Jassa Singh Ahluwalia (1718-1783) was a prominent Sikh leader during the period of the Sikh Confederacy. He was democratically elected as the supreme military commander of the Sikh Confederacy on March 29, 1748 - on Baisakhi, which is considered to be one of the greatest honours given, in the 18th century, to any Sikh.

He was further honoured on 1754 by the Sikh Confederacy with the title of 'Nawab' that was conferred on him at Amritsar, after the passing of Nawab Kapur Singh in 1753.

He was also the Misldar (Chief/Baron) of the Ahluwalia misl or army group. This period was an interlude, lasting roughly from the time of the death of Banda Singh Bahadur in 1716 to the founding of the Sikh Empire in 1801. The period is also sometimes described as the Age of the Misls. He was the also the fourth jathedar (leader) of Buddha Dal.

Early Life

Sultan ul Quam Nawab Jassa Singh Ahluwalia was born at a village called Ahl/Ahlu/Ahluwal near Lahore, established by his ancestor, Sadda singh, a disciple of the sixth Sikh Guru, Guru Har Gobind. Hence, the name Ahluwalia (meaning from Ahluwal) stuck to him. His forefathers were Kalals (wine merchants). Hence, he is also called Jassa Singh Kalal.

His father, Sardar Badar Singh died in 1723 A.D., when Ahluwalia was hardly five years old. His mother entreated Mata Sundri, widow of Guru Gobind Singh, to take him into her care. Mata Sundari agreed to do so. She brought him up affectionately, instructing him in the arts of war and peace. He studied Sikh scriptures under Bhai Mani Singh.

Later, Mata Sundari asked Nawab Kapur Singh to take charge of the promising youth, legend has it she told the young boy before his departure that his descendants shall wear maces and be adorned with umbrellas, both signs of nobility: this prophecy would later come to fruition. It will be interesting to note that S, Jassa Singh Ahluwalia was a great Rabab instrumentalist and 'Keertan Kaar', who patronised the Kapurthala Rababi Gharana as well.

Both he and his mother used to perform Hari-Kirtan before Nawab Kapur singh who much pleased at his supreme devotion to the faith and sense of duty and humility. He appointed him as a storekeeper with his forces. Ahluwalia participated in many battles as well where he proved himself to be a natural leader.

The formation of the Dal Khalsa and the Misls

Jassa Singh Alhuwalia with his few
army captured Red Fort in Delhi

Until 1745, the Sikh forces were divided into 65 jathas(bands). Baron Nawab Kapur Singh reorganised them into eleven bands, each of with its own name, flag and leader. These Armies or jathas, which came to known later on as Misls (literally "equal", also "an example") together were, however, given the name of the Dal Khalsa (or the Army of the Khalsa). Baron Jassa Singh Ahluwalia was nominated as the Supreme Commander of the Sikh Confederacy in addition to being Baron of the Ahluwalia Army (misl). Nawab Kapur Singh appointed him as his successor on the eve of his death in 1753. Elated at his successful helmsmanship, the Khalsa honoured Jassa Singh with the title of Sultan-ul-Qaum (King of the nation), when they captured Lahore in 1761.

The raids of Ahmed Shah Abdali

Ahmed Shah Abdali, Nadir Shah's seniormost general, succeeded to the throne of Afghanistan, when Shah was murdered in June, 1747. He established his own dynasty, the Sadozai, which was the name of the Pashtun khel to which he belonged to.

Starting from December, 1747 till 1769, Abdali made a total of nine incursions into India . His repeated invasions destroyed the Mughal administration of the Punjab and the rest of Northern India. At the Third Battle of Panipat, he dealt a drippling blow to Maratha pretensions in the North. Thus he created a power vacuum in the Punjab, which was filled by the Sikhs.

The Sixth Afghan Invasion, 1762: The Great Holocaust

A Typical Misl age warrior, Jassa Singh Ahluwalia would have commanded thousands of such mounted warriors during the Battle of Amritsar.

On February 5, 1762, the Sikhs were especially the target of Ahmad Shah Abdali's sixth invasion into India. News had reached him in Afghanistan of the defeat of his general, Nur-ud-Din Bamezai, at the hands of the Sikhs who were fast spreading themselves out over the Punjab and had declared their leader, Baron Jassa Singh Ahluwalia, king of Lahore. To rid his Indian dominion of them once and for all, he set out from Kandahar. Marching with alacrity, he overtook the Sikhs as they were withdrawing into Malwa after crossing the Satluj.

The moving caravan comprised a substantial portion of the total Sikh population and contained, besides active fighters, a large body of old men, women and children who were being escorted to the safety of the interior. Surprised by Ahmad Shah, the Sikhs threw a cordon round those who needed protection, and prepared for the battle. In this formation and continuing their march, they fought the invaders and their Indian allies (The Nawabs ofMalerkotla, Sirhind, etc.) desperately. Baron Charhat Singh Sukerchakia (the grandfather of Maharaja Ranjit Singh), Baron Hari Singh Dhillon and Baron Jassa Singh Ahluwalia led their forces with skill and courage. Jassa Singh sustained sixty-four wounds on his body, but he survived. Baron Charhat Singh rode to exhaustion, five of his horses one after another.

Ahmad Shah succeeded, in the end, in breaking through the cordon and carried out a full scale massacre. His orders were for everyone in native dress to be killed at sight. The soldiers of Malerkotala and Sirhind were to wear green leaves of trees on their heads to distinguish themselves from the Sikhs. Near the village of Kup, in the vicinity of Malerkotla, about 20,000 Sikhs died at the end of a single day's action (February 5, 1762). This battle is known in Sikh history as the Wadda Ghalughara(The Great Holocaust). During the course of the Battle, Jassa Singh was reported to have had 72 wounds on his body but still survived, as did his counter paths from the other Sikh misls; Charat Singh Sukerchakia for example rode five horses one after the other to exhaustion and Jassa Singh Ramgharia sustained injuries to his body . Upon verbally challenging Ahmed Shah Abdali himself, Jassa Singh is known to have almost killed the Shah, narrowly missing him and killing his horse instead.

The Battle of Amritsar

Despite the Ghalughara disaster, by the month of May, the Sikhs were up in arms again. Under Jassa Singh, they defeated the Afghan faujdar of Sirhind, Zain Khan at Harnaulgarh in revenge for aiding Ahmed Shah Abdali in the holocaust. Instead of killing him, thy accepted his tribute of a large sum of money as they desprately needed the money to repair the Harimandir Sahib, however they promised the faujdar that his time would come (Zain Khan was later killed by Jassa Singh's men in a battle under the ramparts of the Sirhind citadel.) By autumn, the Sikhs had regained enough confidence to foregather in large numbers at Amritsar to celebrate Diwali. Abdali made a mild effort to win over them and sent an envoy with proposals for a treaty of peace. The Sikhs were in no mood for peace and insulted the emissary. Abdali did not waste any time and turned up at the outskirts of Amritsar.

The Second Battle of Amritsar (October 17,1762) was fought in the grey light of a sun in total eclipse. It ended when the sunless day was blacked out by a moonless night with the adversaries retiring from the field: The Sikhs to the fastness of the jungles of the Lakhi (the forests of a hundred thousand trees located in Central Punjab) and Abdali behind the walled safety of Lahore. It was the first major battle against the Sikhs that the Shah was himself present (excluding the Great Holocaust) and ended in total disaster for the Afghan army, Jassa Singh captured a large portion of Ahmed Shah Abdali's troops and forced the very hands that had demolished the Sarovar of the Harimandir Sahib to repair and renovate it. After this Jassa Singh, in the greatest gesture of chivalry released the prisoners, warning them not to return to Punjab.

The Eight Afghan Invasion, 1766

In November 1766 Abdali came to the Punjab for the eight time with the avowed object of "crushing the Sikhs". The Sikhs had recourse to their old game of Dhai-phut('hit, run and turn back to hit again') tactics (later made famous at the Battle of Chillianwala against the British). They vacated Lahore, but faced squarely the Afghan general, Jahan Khan at Amritsar. Inflicting a humiliating defeat,and forcing him to retreat, with five thousand Afghan soldiers killed. Jassa Singh Ahluwalia with an army of about twenty thousand Sikhs roamed in the neighbourhood of the Afghan camp, plundering it.

Death

Jassa Singh continued with his campaigns. After Abdali's ninth and last invasion in 1769, Jassa Singh wrested Kapurthala in 1774 from Rao Ibrahim Bhatti and made it his headquarters. Jassa Singh died in Amritsar in 1783 AD. Being without a son (but having two daughters), he was succeeded by Bhag Singh, whose son, Fateh Singh became a close collaborator of Ranjit Singh. Like the other Misldars, Jassa Singh also established a Katra or colony for his misl in Amritsar, which was later named Katra Ahluwalia in his honor. He, like many other Misldars also fortified the city of Amritsar for protection against the enimies of Sikhism. His fort and residence is known as Qila Ahluwalia and had unfortunately today fallen in bad shape. He spent his last days greatly renovating the city of Amritsar and reforming Gurdwara managemnet as well has developing the city greatly. Because of his many sacrifices and his great love for the Sikh nation, he was cremated within the Precincts of the Harimandir Sahib, which he fought so hard to protect (considered a great honor in Sikh tradition). A commemorative postage stamp on 'Baba Jassa Singh Ahluwalia' was issued by Government of India on April 04, 1985. Baron Sultan ul Quam Nawab Jassa Singh Kalal was also known as 'Guru ka lal' (the beloved son of Guru).

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