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  1. Fateh Just watched it for the 2nd time and i took a Hindu Punjabi Brahmin Friend to watch it. He said was it very informative found things he didn't know before, and said cant believe its banned, and sees things differently. From me i only noted on the second viewing that the Singh in the Jail break out scene the "baba" type was in Canad's so he could be a Talwindi ??? I also noticed only on the second watch of the film that Kartar Singhs last words in the film are a quote from Sant Jarnail Singh.
    5 points
  2. Some people just want to bury their heads in the sand. The movie shows the reasons why militancy in Punjab started and increased. Instead of watching the movie and learning from it they are ignoring it and even trying to take more ਪੰਗਾ with the Sikhs. They don't realize that when they try to suppress the Sikhs and their freedom you only end up repeating the mistakes that the film is trying to highlight. Hindu opposition to the installation of the portrait of Sant Jarnail Singh Bhindranwale in the SGPC museum, Bhai Rajoana, BlueStar Ghalukara memorial, Sadda Haq and now Prof Bhullar case has only given rise to political Sikh activism. You don't see these same people demanding Tytler or Sajjan Kumar be punished, yet they will oppose Sikhs every chance they get even on small issues like honouring the families of the Shaheeds at the Akal Takht. They don't realize that by constantly opposing Sikhs on non issues, they are provoking the Sikhs and re awakening the Sikh nation in India and worldwide. They are making the same mistake the Hindus of the 50s, 60s and 70s made by opposing genuine Sikh political demands and look what ended up happening during the 80s. Let's hope that the leaders of the Hindus, Indian media and government make some wise decisions this time around, because so far all they are doing now is just repeating the same mistakes.
    4 points
  3. Sardar Simranjit Singh Maan wrote this letter, the text of which is pasted below. The letter was written to Judge Singhvi on January 10, 2013 . It was posted on the website of Akali Dal (Amritsar) on April 16, 2013. The letter was written in response to a decision taken by Justice Singhvi on an other matter related to the Sikh victims of Delhi massacre 0f 1984. Justice Singhvi is also the judge who rejected Bhullar’s appeal. Source: http://www.akalidalamritsar.in/detail1.php?recordID=1332 Judge Singhvi of the Supreme Court whose Bench has rejected Bhullar’s appeal is a hard core, Hindu fundamentalist ultra nationalist judge April 16,2013 Simranjit Singh Mann had exposed his distorted, warped and prejudiced mind in his letter dated 10.01.2013 written to Judge Singhvi. It is worth every human rights thinker to read Mann’s analysis of this Nazi like thinker judge’s grey matter. We put out this very letter of Mann’s to Singhvi for the benefit of all scholars, jurists, thinkers and analysts: Quilla S. Harnam Singh Distt. Fatehgarh Sahib Pin Code 140406 Punjab (India) Tele Fax: 0091-1763-233764 SADA/5001/2013 10.01.2013 Dear Judge Singhvi, WAHEGURU JI KA KHALSA WAHEGURU JI KI FATEH I am writing to you about your ruling which I quote below from the Tribune dated 05 January 2013: ANTI-SIKH RIOTS SC turns down plea for relief to 200 families Legal Correspondent New Delhi, January 4 The Supreme Court today dismissed a petition of a New York-based organisation, Sikhs for Justice, pleading for rehabilitation of about 200 families in Chandigarh affected by the 1984 anti-Sikh riots. A Bench comprising Justices GS Singhvi and Gyan Sudha Misra, however, clarified that the riot-hit families were free to seek appropriate remedy for their grievances. Arguing for the organisation, senior counsel Colin Gonsalves said these families were given Rs 3 lakh as relief and nothing more. The petition sought jobs and free ration for the victims on the lines of the rehabilitation package offered to migrant Kashmiri pandits affected by militancy in Jammu and Kashmir. “Those affected are certainly entitled to seek redress. You are a foreign body altogether as even your members are not Indians,” the Bench noted. Gonsalves said his client had taken up a number of similar cases at the international level and that was why he had agreed to appear for the organisation. During arguments, the Bench asked as to whether the organisation was involved in terrorist activities in Punjab in the 1980s. News ends. On behalf of the Shiromani Akali Dal (Amritsar) I wish to state that we are ashamed that Justices of the Supreme Court GS Singhvi and Gyan Sudha Misra have asked the senior Supreme Court counsel Colin Gonsalves whether the petitioner Sikh’s for Justice is a “foreign body altogether as even your members are not Indians”. This bench further asked the petitioners counsel whether the organisation he represented “was involved in terrorist activities in Punjab in the 1980s”. We think this is a disgraceful and demeaning act of the two judges to ask such communal questions because the Sikh’s have been demanding justice since 1984 when they were subjected to the crime of genocide being perpetrated against them by the Hindu state. Such questions show the biased, prejudiced and poisonous minds of the two bigoted, right-wing Hindu judges. We state that article twenty one of the constitution states-that no person can be deprived of his life and liberty without following the procedure laid down by law. If the constitution states that “no person” it means that even a non citizen of THIS (Theocratic Hindu Indian State) which would mean a foreigner and even a person involved in terrorist activities can file a writ in the Supreme Court. By making this query about the legitimacy of the Sikh petitioners the two judges have changed a laid down constitutional guarantee and a full bench ruling of the Supreme Court that the basic structure of the constitution, that is, the fundamental rights enshrined in the constitution cannot be changed or altered. But the two judges in their hatred and bias against the Sikh’s have gone against the very basic structure of the constitution and that too by the full constitutional bench of the Supreme Court. In giving such a ruling the justices have also violated article 14 of the constitution, because all are equal before the law, foreigners, terrorists and the Sikh’s, though we refuse to be in such a nomenclature. We do not understand why the whole system in THIS (Theocratic Hindu Indian State) works against the Sikh’s. Appointing a Sikh Prime Minister or a Sikh General of the army does not mean that the crime of genocide, war crimes and crimes against humanity perpetrated against the Sikh peoples have been addressed. If the Supreme Court could pick up the issue of the Hindu self proclaimed god man Ram Dev, suo moto, who was not allowed to hold a rally in Delhi and put the government and the police in the dock, then in 1984 when the Sikh’s were being butchered and massacred in Delhi under the very nose of the Supreme Court, then why could not the Supreme Court then or now take up this matter? When it was brought to the notice of the Supreme Court that twenty five thousand Sikh dead bodies had been cremated secretly in the Punjab, then instead of entertaining such a writ, the Supreme Court handed it over to the National Human Rights Commission which does not have the authority to probe into the excesses committed by the armed forces and the para-military forces or have any penal power, then what good would it have done to the aggrieved Sikh peoples ? Such crimes were committed all over the Punjab and Haryana and other states but NHRC confined the probe to the limits of Amritsar district alone. Till date none of the perpetrators of these ghastly crime have been put in the dock? Then 43 Sikhs were massacred in village Chithi Singh Pura of Srinagar valley by the army but the Supreme Court has failed to take cognizance so far. We are all concerned about the recent rape in Delhi and the Supreme Court is also like every rational being concerned about such an abominable crime against a twenty three year old lady. But when Hindu mobs in Delhi were raping and defiling Sikh women in 1984, and even around the premises of the Supreme Court why did the cat catch the tongue of the judges at that time and paralyse them into inaction? During that very period these very mobs with the active aid and connivance of the police were catching young Sikh boys, putting rubber tyres around their necks and setting them on fire. What happened to this exalted body then? We also ask when Director General of Police KPS. Gill was convicted by the Supreme Court for molesting and shaming a female IAS officer Ms. Rupin Deol Bajaj, why is Gill getting his pension which no convicted officer can receive under the law? At the time when Ms. Bajaj was molested by K.P.S. Gill, she sought the intervention of the then Governor of the Punjab-Sidharath Shankar Roy who was wholly the boss as Punjab was under Governors rule. Governor Roy advised Ms. Bajaj to forget the molestation as Gill was fighting the country’s war against terrorism and if he were to haul up Gill for this crime it would demoralise the police force and other agencies fighting such a war against the Sikh’s who happen to be citizens of THIS (Theocratic Hindu Indian State). The war against terror begun by former President Bush, we ask, when will it end? We ask the same question from both these honourable judges when will the war begun by THIS (Theocratic Hindu Indian State) against the so called Sikh terrorists end? President Bush began the war against terrorism against foreigners but THIS (Theocratic Hindu Indian State) is continuing such a war against its own people- the Sikh’s, we do not say this but it is Justices GS Singhvi and Gyan Sudha Misra who have given this ruling? We do not know when injustice against the Sikh’s will end when Supreme Court judges have their minds in knots and prejudices against the Sikh peoples? If the question of massacres of the Muslims in Gujarat could be taken up by the Supreme Court after years and years after these abominable crimes then there is no time limit why the crime of genocide perpetrated against the Sikh peoples can’t be taken up now on the principles laid down at the Nuremburg Trials or why they cannot proceed in the manner in which the International Criminal Court at the Hague is hauling up such rascals and scalawags. We do hope that better sense would prevail amongst the two judges who must apologise to the Sikh peoples and put in their resignations. The Sikh’s are not terrorists but we are the victims of terrorism of the Hindu state. Yours sincerely, Simranjit Singh Mann, President, Shiromani Akali Dal (Amritsar). Honourable Justice G S Singhvi, Judge of the Supreme Court of India, Tilak Marg, New Delhi. This is how the Nazi’s thought about the Jews- “It is a question of mind over matter”, said the Nazi’s about the Jews, “we don’t mind and they don’t matter”. This is exactly how the new ruling Hindu class feels about the Sikh’s. The Hindu state propagates that THIS (Theocratic Hindu Indian State) is a democracy. But the democracy in the Hindu state lacks the two essential ingredients of a democracy, that being the rule of law and governance through the principles of natural justice. The Hindu state is composed of 86% Hindu’s whereas the Sikh’s constitute only 2% of the population. It is well nigh impossible for them to get or seek justice in a mobocracy such as THIS (Theocratic Hindu Indian State). Political scientists say that the will of the people in democracy resides in parliament. This means that parliament projects the will of the majority. When the Hindu population out matches the Sikh population by an overwhelming majority as indicated above and rule of law, principles of natural justice don’t apply, the judiciary works in tandem with the executive and the legislature would any right thinking person conclude that a Sikh could get justice? To quote the Bible half way could we state that it is easier for the camel to go through a needle’s eye than for a Sikh to get justice in the Hindu state? Web master, Shiromani Akali Dal (Amritsar)
    3 points
  4. This ron banerjee guy is a deranged lunatic i remember reading a post on his site that said not a single innocent sikh was killed in the november pogroms they were all rioters who were killed by law abiding hindus who were protecting there homes the national post is a joke for posting this thyve lost all credibility
    2 points
  5. In my opinion Punjabis form majority among US immigrants from India. Gujeratis are nowhere as compared to no. of Punjabis in US. This article is racist.
    2 points
  6. On Vasakhi 1699 after the first two Khalsay had stood up ... Guru Gobind Singh Ji (the sixth Khalsa) gave three more calls. Mohkam Chand, a Gujarati calico printer/tailor from DwarkaNagar, Himmat Rai, a water-bearer from Jagannath Puri in Orissa, and Sahib Shah, a barber from Bidar (south India), stood up one after another and advanced to offer their heads. ... a minority of the wider Punjabi community is Sikh ... most Punjabi's are Muslims and there are more Hindi speaking "Punjabi's" in the historic parts of pre-1966 Punjab. So we as Sikhs need to fight back against this nonsense portraying Sikhs as the equivalent of Punjabi's as they seek to limit the truth to a small part of Punjab only. Even the Muslim Jatts that killed 300,000 Sikhs in 1947 and the Hindu Jatts like Sajjan Kumar laugh at the ridiculousness of some Sikhs associating an ancestry with their name as a mark of pride given the fact that even the vast majority of Jatts are Muslim and Hindu ... So again we as Sikhs need to fight against our Panth being associated with any particular ancestry backgrounds (because that's exactly what our enemies want) So let's be clear anybody in 2012 who proclaims their ancestry background from the rooftops is not a Sikh and Punjabiyat has no relavance to Sikhi. Anybody into Bhangra please tell your favourite artists that you will not buy their records if they continue to promote alcohol + caste on behalf of a Muslim record label like Moviebox. Sikhi is falsely portrayed by the Panth's enemies and for the record let me state that i think a billion or so Hindu's are generally good people (the 800 million or so Hindu's who live in poverty I consider as Sikh in my eyes anyway ... before someone misinterprets my stab at the Panth's enemies)
    1 point
  7. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Guru Roop Sangat Jeo, Below is an attempted translation of Sirdar Kapur Singh Ji's article on the story of Roop Kaur (21st Charitar) as found in Charitropakhyan. In it, Sirdar Sahib aptly refutes the claims of modern scholars that the male protagonist of this Charitar is Sri Guru Gobind Singh Ji himself. It is a tight slap on the faces of all the Gurnindaks out there! A benti in your feet - please do read the whole article, even if you find the translation difficult to read, as im sure we will learn a thing or two from it. You can also download this article for Parchaar purposes from my Scribd account. Ok, read on jeo Dhanvaad! Charitropakhyan - Tale of Roop Kaur Sirdar Kapur Singh Opening verses from Charitro-Pakhyian, scribed by Guru Gobind Singh Ji's personal calligrapher Bhai Nihal Singh (Anandpuri Birr, Page 244) Sirdar Kapur Singh Ji ICS An article under the title ‘Channan Munara’ has been published in February, 1959 edition of ‘Gurmat Parkash’, in which its writer S. Ram Parkash Singh M.A. LLB., Khalsa College, Amritsar has written the following regarding Sri Guru Gobind Singh Ji: ਭਰ ਜੁਆਨੀ ਵਿੱਚ ਇੱਕ ਸੁਨੱਖੀ ਤੇ ਮਾਲਦਾਰ ਮੁਟਿਆਰ ਆਪ ਤੇ ਆਸ.ਕ ਹੋ ਜਾਂਦੀ ਹੈ| ਆਪ ਜੀ ਨੂੰ ਘਰ ਬੁਲਾ ਕੇ ਆਪਣੀ ਜੁਆਨੀ, ਆਪਣੇ ਹੁਸਨ ਤੇ ਆਪਣੇ ਮਾਲ ਦਾ ਜਾਦੂ ਪਾਉਣ ਦਾ ਪੂਰਾ ਯਤਨ ਕਰਦੀ ਹੈ| ਪਰ ਜਦੋ੦ ਆਸ ਪੂਰੀ ਨਹੀ੦ ਹੁੰਦੀ ਤਾਂ ਇੱਕ ਹੋਰ ਬੜਾ ਖਤਰਨਾਕ ਤੀਰ ਛੱਡਦੀ ਹੈ| ਆਪ ਜੀ ਨੂੰ ਸੰਬੋਧਨ ਕਰਕੇ ਆਖਦੀ ਹੈ - ਤੁਸੀ ਮੇਰੀ ਜੁਆਨੀ ਅਤੇ ਮੇਰੇ ਹੁਸਨ ਦਾ ਅਪਮਾਨ ਕਰ ਰਹੇ ਹੋ| ਇੱਕ ਮੁਟਿਆਰ ਹੋਰ ਸਭ ਕੁਝ ਜਰ ਸਕਦੀ ਹੈ, ਪਰ ਹੁਸਨ ਤੇ ਜੁਆਨੀ ਦਾ ਅਪਮਾਨ ਉਸ ਤੋ੦ ਜਰਿਆ ਨਹੀ ਜਾਂਦਾ| ਤੁਸੀ ਜਾਣਦੇ ਹੋਵੋਗੇ ਕਿ ਇਸੇ ਹੀ ਅਪਮਾਨ ਦਾ ਬਦਲਾ ਲੈਣ ਲਈ ਲੂਣਾ ਨੇ ਪੂਰਨ ਭਗਤ ਦਾ ਕੀ ਹਾਲ ਕੀਤਾ ਸੀ| ਲੂਣਾ ਦੀ ਰੂਹ ਇਸ ਵੇਲੇ ਮੇਰੇ ਵਿੱਚ ਪ੍ਰਵੇਸ. ਕਰ ਚੁੱਕੀ ਹੈ|......ਮੈ੦ ਹੁਣੇ ਹੀ ਰੌਲਾ ਪਾਉਣ ਲੱਗੀ ਹਾਂ| ਮੈ੦ ਚੀਕਾਂ ਮਾਰਾਂਗੀ ਤੇ ਕਹਾਂਗੀ ਕਿ ਇਸ........ਗੁਰੂ ਨੇ ਮੈਨੂੰ ਇਕੱਲਾ ਵੇਖ ਕੇ ਮੇਰੀ ਇੱਜ.ਤ ਤੇ ਹੱਥ ਪਾਉਣ ਦਾ ਯਤਨ ਕੀਤਾ ਹੈ|.....ਜੇ ਭਲੀ ਚਾਹੁੰਦੇ ਹੋ ਤਾਂ ਸਮਝੋ ਤੇ ਹੱਠ ਨਾ ਕਰੋ|.....ਆਪਣੀ ਇੱਜ.ਤ ਬਚਾਉ ਤੇ ਮੈਨੂੰ ਤਪਦੀ ਨੂੰ ਠਾਰੋ|.....ਪਰ ਸਤਿਗੁਰੂ ਘਬਰਾਏ ਨਹੀ.....| ਬੋਲੇ ਸਾਧੋ.....ਕਾਮੁ ਕ੍ਰੋਧੁ ਸੰਗਤਿ ਦੁਰਜਨ ਕੀ ਤਾ ਤੇ ਅਹਿਨਿਸਿ ਭਾਗਉ, ਪੰਨਾ 219|.....ਹੁਣ ਮੈ੦ ਜਾਂਦਾ ਹਾਂ| ਇਸ ਤਰ੍ਹਾਂ ਦਸਮ ਪਿਤਾ ਉਸ ਦੇ ਜਾਲ ਚੋ੦ ਅਡੋਲ ਹੀ ਨਿਕਲ ਗਏ| (Translation omitted) The writer is a double graduate Sikh scholar and a law practitioner and fully understands the differences between logic, evidence, eulogy, and varied word-sets. He is a professor at Khalsa College, and as such, cannot be unaware of the life history of Sri Guru Gobind Singh Ji, or of the vast literature available on this topic. The article in question has been published in an SGPC approved magazine, which is recognised as a credible source both by Sikhs and the skeptics. Has the writer wittingly accepted this story, which is nothing more than folklore, to be a historical fact? This folk narrative of ‘Beautiful and rich woman’ Roop kaur is recorded in Triya-Charitar chapter of Sri Dasam Granth that begins with ‘Ath Pakhyaan Likheyate’ (‘ਅਥ ਪਖਯਾਨ ਚਰਿਤ੍ਰ ਲਿਖਯਤੇ’). The meaning of word ‘Opakhyan’ (ਉਪਾਖਯਾਨ) as given in Sanskrit dictionaries is ‘ਵਾਰਤਾ’ and ‘ਵਤ੍ਰ’, which means a secular story, or a fictional story composed to teach certain moral values. From time immemorial, the exegeses of our country’s scriptures have been divided into two categories: Collection of God’s praises (ਪ੍ਰਭੂ ਸੰਹਿਤਾ), and collection of openhearted, friendly advise (ਸੁਹਿਰਦ ਸੰਹਿਤਾ). The Vedas fall into the first category, whereas Puranas are a collection of past events and fictional narratives that are like honest advice of a good friend; their contemplation benefits the readers. Our ancient Granths mention following four branches of knowledge: 1. Logic, Metaphysics, etc., 2. Three Vedas, 3. Secular Arts and Fiction, and 4. Narratives on Politics, Statecraft, etc.. In Sri Dasam Granth, Guru Sahib have written ‘Ath Pakhyaan Charitar Likheyate’ (ਅਥ ਪਖਯਾਨ ਚਰਿਤ੍ਰ ਲਿਖਯਤੇ) in the beginning of Triya-Charitar to make it clear that story of Roop Kaur is a fictitious story; it is a ਸੁਹਿਰਦ ਸੰਹਿਤਾ that has been narrated with the purpose of delivering moral guidance to the society. Guru Ji himself writes in the epilogue of Triya-Charitar: ਸੁਨੈ ਗੁੰਗ ਜੋ ਯਾਹਿ ਸੁ ਰਸਨਾ ਪਾਵਈ ॥ ਸੁਨੈ ਮੂੜ੍ਹ ਚਿਤ ਲਾਇ ਚਤੁਰਤਾ ਆਵਈ ॥ The dumb, who will listen to it, will be blessed with the tongue to speak; the fool, who will listen to it attentively, will get wisdom. The first narrative (Charitar) of Triya-Charitar is about metaphysical reality, where woman and Akaal Purakh are shown to be indistinguishable: ਤੁਹੀ ਖੜਗਧਾਰਾ ਤੁਹੀ ਬਾਢਵਾਰੀ ॥ ਤੁਹੀ ਤੀਰ ਤਰਵਾਰ ਕਾਤੀ ਕਟਾਰੀ ॥ ... You are the straight sword, you are the curved sword; You are the arrow, sword, kaati and kataar … ਤੁਹੀ ਬਿਸਨ ਤੂ ਬ੍ਰਹਮ ਤੂ ਰੁਦ੍ਰ ਰਾਜੈ ॥ ਤੁਹੀ ਬਿਸ੍ਵ ਮਾਤਾ ਸਦਾ ਜੈ ਬਿਰਾਜੈ ॥੨॥ You are ever present in the form of Vishnu, Shiva and mother earth … ਤੁਹੀ ਤੁਰਕ ਹਿੰਦੂ ਜਗਤ ਮੈ ਬਨਾਏ ॥ ਤੁਹੀ ਪੰਥ ਹ੍ਵੈ ਅਵਤਰੀ ਸ੍ਰਿਸਟਿ ਮਾਹੀ ॥ … You have created Turks and Hindus in this world; You have come on earth in form of different paths … First, Guruji describe Akaal Purakh, the ‘Triya’ that is the creator of this universe. Then: ਤੁਹੀ ਜੋਗ ਮਾਯਾ ਤੁਸੀ ਬਾਕਬਾਨੀ ॥ He is also present in the form of Consciousness in human beings; writers, poets and intellectuals take its support to compose literary works. ਤਾਰਨ ਲੋਕ ਉਧਾਰਨ ਭੂਮਹਿ ਦੈਤ ਸੰਘਾਰਨ ਚੰਡਿ ਤੁਹੀ ਹੈ ॥ ਕਾਰਨ ਈਸ ਕਲਾ ਕਮਲਾ ਹਰਿ ਅਦ੍ਰਸੁਤਾ ਜਹ ਦੇਖੇ ਉਹੀ ਹੈ ॥ ਤਾਮਸਤਾ ਮਮਤਾ ਨਮਤਾ ਕਵਿਤਾ ਕਵਿ ਕੇ ਮਨ ਮਧਿ ਗੁਹੀ ਹੈ ॥ Thou art the same Chandika, who ferries across the people; Thou art the redeemer of the earth and destroyer of the demons. Thou art the cause of the Shakti of Shiva, Lakshmi of Vishnu and Parvati, the daughter of Himavan, wherever we see, Thou art there. Thou art Tams, the quality of morbidity, mineness and modesty; Thou art poetry, latent in the mind of the poet. (Chandi Charitar Ukat Bilas) Guru Gobind Singh Ji has described this eternal, ever-prevalent feminine force in the first Charitar of Sri Dasam Granth; it is with this divine force that human beings achieve victory over excesses and injustices: ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥ O my mind, you are the embodiment of the Divine Light - recognize your own origin. (Sri Guru Granth Sahib Ji) That’s how the composition that covers almost half of Sri Dasam Granth begins, and further progresses as: ਪ੍ਰਥਮ ਧ੍ਯਾਇ ਸ੍ਰੀ ਭਗਵਤੀ ਬਰਨੌ ਤ੍ਰਿਯਾ ਪ੍ਰਸੰਗ ॥ ਮੋ ਘਟ ਮੈ ਤੁਮ ਹ੍ਵੈ ਨਦੀ ਉਪਜਹੁ ਬਾਕ ਤਰੰਗ ॥੪੬॥ With this sentence, Guruji makes it clear the stories and fables that are to follow are not historic facts; rather, they are only waves of ideas emerging from the mind. Now he begins narrating Triya-Charitars: ਚਿਤ੍ਰਵਤੀ ਨਗਰੀ ਬਿਖੈ ਚਿਤ੍ਰ ਸਿੰਘ ਨ੍ਰਿਪ ਏਕ ॥... ਤਾ ਕੋ ਰੂਪ ਅਨੂਪ ਅਤਿ ਜੋ ਬਿਧਿ ਧਰਿਯੋ ਸੁਧਾਰਿ ॥... ਏਕ ਅਪਸਰਾ ਇੰਦ੍ਰ ਕੇ ਜਾਤ ਸਿੰਗਾਰ ਬਨਾਇ ॥ ਨਿਰਖ ਰਾਇ ਅਟਕਤਿ ਭਈ ਕੰਜ ਭਵਰ ਕੇ ਭਾਇ ॥... ਬਰੀ ਰਾਇ ਸੁਖ ਪਾਇ ਮਨ ਦੁੰਦਭਿ ਢੋਲ ਬਜਾਇ ॥... ਬਹੁਤ ਬਰਸਿ ਸੰਗ ਅਪਸਰਾ ਭੂਪਤਿ ਮਾਨੇ ਭੋਗ ॥ ਬਹੁਰਿ ਅਪਸਰਾ ਇੰਦ੍ਰ ਕੇ ਜਾਤ ਭਈ ਉਡਿ ਲੋਗ ॥ In the state of Chitravarti, there ruled a handsome king named Chitar Singh. A fairy gets bewitched by his beautiful looks and stays with him as his wife for many years. A child is born from this relationship, but one day the fairy decides to leave the earth and goes to heavens, her real home. This fable is one of the earliest literary works in the world’s Granths and is found written in Rigveda (1095) under the names ‘Urvashi and Puroova’. According to the tenth Mandala of Rigveda, when Puroova gets sad and disturbed without Urvashi and decides to end his life, Urvashi descends from the heavens and says this to Puroova: “ਪੁਰੂਰਵਾ, ਮਰਨ ਨਿਸ਼ਚਾ ਤਿਆਗ ਦਿਓ, ਆਤਮਘਾਤ ਨਾ ਕਰੋ, ਨਿਰਦਯੀ ਬਨ ਜੀਵਾਂ ਦੀ ਭੇਟਾ ਆਪਣਾ ਸਰੀਰ ਮਤ ਕਰੋ । ਸ਼ਤ੍ਰਯ ਦੀ ਮਿਤ੍ਰਤਾ ਤਿੰਨ ਕਾਲ ਅਸਥਿਰ ਹੈ, ਕਿਉਂ ਜੁ ਊਹਨ੍ਹਾਂ ਦਾ ਹਿਰਦਾ ਬਿੱਜੂ, ਮੁਰਦਾਖੋਰ ਦਾ ਹੈ ।“ “Puroova, renounce your pledge to die, do not kill yourself, do not be cruel and offer your body to the beasts. Friendship of women is unstable in past, present and future, for their hearts is that of a badger who feeds on dead bodies.” This description and analysis of female character registered in Rigveda, which assigns lower spiritual and social status to women, is the primary source of doctrine and practice imported into later Hindu Shaastars and Granths. Guru Nanak Dev Ji said: ਸੋ ਕਿਉ ਮੰਦਾ ਆਖੀਐ ਜਿਤੁ ਜੰਮਹਿ ਰਾਜਾਨ ॥ So why call her bad? From her, kings are born. With this Tukk, Guruji pointed towards the mentality and situation that took birth from Rigveda and further materialised during past hundreds of centuries. The aim was to criticise and oppose this ideology, which has also been a major cause of weakness in Christian, Jew and Muslim societies for thousands of years; and it is only in the last century or so that the world has gained awareness of its disturbing consequences. In Triya-Charitar of Sri Dasam Granth, lonely Puroova constructs images of the fairy, and orders his ministers to search for someone similar to her: ਤਿਹ ਬਿਨੁ ਭੂਤਤਿ ਦੁਖਿਤ ਹ੍ਵੈ ਮੰਤ੍ਰੀ ਲਏ ਬੁਲਾਇ ॥ ਚਿਤ੍ਰ ਚਿਤ੍ਰਿ ਤਾ ਕੋ ਤੁਰਿਤ ਦੇਸਨ ਦਯੋ ਪਠਾਇ ॥ In their search, the detectives come across the daughter of king of Orissa state who, besides being as pretty as the fairy, possessed more qualities than her: ਖੋਜਤ ਓਡਛ ਨਾਥ ਕੇ ਲਹੀ ਕੰਨਿਕਾ ਏਕ ॥ ਰੂਪ ਸਕਲ ਸਮ ਅਪਸਰਾ ਤਾ ਤੇ ਗੁਨਨ ਬਿਸੇਖ ॥ This sentence merely implies she was more adept in worldly qualities like arts, literature, etc., as her loyalty towards her husband was no better than that of the fairy Urvashi of Rigveda. Anyway, the story written in Sri Dasam Granth goes like this: King Chitar Singh forcibly brings the princess of Orissa back to his Palace. King’s son, Hanwant Singh, was the commanding officer in this battle while Chitar Singh himself did not participate: ਹਨਿਵਤਿ ਸਿੰਘ ਆਗੇ ਕਿਯੋ ਅਮਿਤ ਸੈਨ ਦੈ ਸਾਥ ॥ ਚਿਤ੍ਰ ਸਿੰਘ ਪਾਛੇ ਰਹਿਯੋ ਗਹੈ ਬਰਛਿਯਾ ਹਾਥ ॥ And: ਮਾਰਿ ਓਡਛਾ ਰਾਇ ਕੋ ਲਈ ਸੁਤਾ ਤਿਹ ਜੀਤਿ ॥ ਬਰੀ ਰਾਇ ਸੁਖ ਪਾਇ ਮਨ ਮਾਨਿ ਸਾਸਤ੍ਰ ਕੀ ਰੀਤਿ ॥ To forcibly snatch and marry someone’s daughter is a tradition of Manu Shaastars (ਮਨ ਮਾਨਿ ਸਾਸਤ੍ਰ ਕੀ ਰੀਤਿ). There are eight marriage methods given in Manu Shaastars: 1. Brahman Vivah: To give daughter’s hand by inviting the bride to one’s home. 2. Dev Vivah: To give daughter to those who perform ‘Yagya’. 3. Aaras: To give daughter by taking something in return, like bulls etc. from the groom. A reference against this tradition is mentioned in our Rehitnamas: Dhee Bhen Ka Paisa Layee, Bhaakhat Sikh Hai Soyee. (That Sikh, who takes money for his daughter or sister, is Sikh for namesake only). 4. Prajapatya: A marriage by mutual agreement of boy and girl; commonly known as ‘Love Marriage’ these days, legal term for it is ‘Civil Marriage’. 5. Gaandharv Vivah: To form free relationships wherever and whenever desired; also called ‘Companionate Marriage’; a term propagated by philosopher Bertrand Russell. 6. Aasoor: To swap daughters; it is a tradition that is still practiced in some Indian castes. 7. Raakshas Vivah: To win someone’s daughter as a bounty in war, like our protagonist Chitar Singh; Turk invaders also practiced this with daughters and sisters of our country. As a response, Guru Gobind Singh Ji had strictly forbidden his Singhs from imitating Turk oppressors, for Sikhs have much higher moral standards: ਹਮ ਲੋ ਜਾਨੋ ਪੰਥ ਉਚੇਰੇ ।। ਨਹੀ ਅਧੋਗਤਿ ਬਿਖੈ ਪੁਚਾਵੈਂ । 8. Peshaach Vivah: To forcibly snatch weeping and crying girl, like Sri Krishan snatched Rukmani while she was worshipping, and like thousands of girls who were forcibly picked up during partition of 1947. These eight methods of marriage are the tradition of the Shaastars, thus Chitar Singh married Chitarmati, the princess of Orissa, without any worries. Although Chitarmati became Chitar Singh’s wife, it does not imply she also became loyal to her husband: ਹਨਿਵਤਿ ਸਿੰਘਹਿ ਸੋ ਰਹੈ ਚਿਤਵਤ ਆਠੋ ਜਾਮ ॥ In her heart, she would always keep thinking about her stepson. One day, she makes some excuse to bring him close to herself: ਚੋਰ ਚਤੁਰਿ ਚਿਤ ਲਯੋ ਕਹੋ ਕਸ ਕੀਜੀਐ ॥ ... ਅਤਿ ਅਨੂਪ ਸੁੰਦਰ ਸਰਸ ਮਨੋ ਮੈਨ ਕੇ ਐਨ ॥ ਮੋ ਮਨ ਕੋ ਮੋਹਤ ਸਦਾ ਮਿਤ੍ਰ ਤਿਹਾਰੇ ਨੈਨ ॥ O prince! Your eyes are extraordinarily beautiful; they are like Meneka’s eyes, they mesmerise me. Princess Chitarmati sings a lot of similar praises for her stepson prince, but: ਵਾ ਕੀ ਕਹੀ ਨ ਨ੍ਰਿਪ ਸੁਤ ਮਾਨੀ ॥ ਚਿਤ੍ਰਮਤੀ ਤਬ ਭਈ ਖਿਸਾਨੀ ॥ When the prince pays no heed to her, she feels her beauty and youthfulness is insulted; and: ਚਿਤ੍ਰ ਸਿੰਘ ਪੈ ਜਾਇ ਪੁਕਾਰੋ ॥ ਬਡੋ ਦੁਸਟ ਇਹ ਪੁਤ੍ਰ ਤੁਹਾਰੋ ॥ ਫਾਰਿ ਚੀਰ ਕਰ ਆਪਨੇ ਮੁਖ ਨਖ ਘਾਇ ਲਗਾਇ ॥ ਰਾਜਾ ਕੋ ਰੋਖਿਤ ਕਿਯੌ ਤਨ ਕੋ ਚਿਹਨ ਦਿਖਾਇ ॥ She rips her clothes, scratches her face with her own nails, and complains to her husband that his son is evil: ਬਚਨ ਸੁਨਤ ਕ੍ਰੁਧਿਤ ਨ੍ਰਿਪ ਭਯੋ ॥ ਮਾਰਨ ਹੇਤ ਸੁਤਹਿ ਲੈ ਗਯੋ ॥ ਮੰਤ੍ਰਿਨ ਆਨਿ ਰਾਵ ਸਮੁਝਾਯੋ ॥ ਤ੍ਰਿਯਾ ਚਰਿਤ੍ਰ ਨ ਕਿਨਹੂੰ ਪਾਯੋ ॥ The king orders the slaying of his son, but his ministers advise him against the decision by saying, O King, character of women is not easy to understand, do not fall for such tricks so easily: ਇਤਿ ਸ੍ਰੀ ਚਰਿਤ੍ਰ ਪਖ੍ਯਾਨੇ ਤ੍ਰਿਯਾ ਚਰਿਤ੍ਰੇ ਮੰਤ੍ਰੀ ਭੂਪ ਸੰਬਾਦੇ ਦੁਤਿਯ ਚਰਿਤ੍ਰ ਸਮਾਪਤਮ ਸਤੁ ਸੁਭਮ ਸਤੁ ॥ This is the second chapter of Sri Dasam Granth’s Triya Charitar section. All the stories that follow in this section are ‘ਮੰਤ੍ਰੀ ਭੂਪ ਸੰਬਾਦੇ’ i.e. they are fictional dialogues exchanged between King Chitar Singh and his minister and have no historical basis to them. Two things worth mentioning at this point: The topic of relationship between mother and son is as old as the mountains. It is the main motif behind the ancient Greek story of Oedipus, which was later used by the famous psychologist Sigmund Freud to name Oedipus complex. This narrative is found in summary form at a few other places also. However, in the Indian society and folklore, this psychological problem is depicted in the form of illicit feelings of the stepmother towards her youthful stepson. At least this is the summary of many folktales and also of Triya-Charitar’s main story, from which remaining 400 or so stories emerge. Researchers consider Oedipus complex as the base of their psychoanalysis to attempt to describe and illustrate human behaviour. The mysterious way in which the writer of Triya-Charitar uses the story of Hanwant Singh and Chitarmati as a foundation to capture other 400 stories under this bracket appears highly intricate. By the way, it is an old literary technique to use one story as a base and to weave other stories around it. A Dr. Keith mentions that the literary importance of Pandit Gunadaye’s composition, the now untraceable Braht Katha, was in no way less than Mahabharat or Ramayana. Granths like Kashemender’s Bhram Katha Manjari (1063-66 A.D.) and Somdev’s Katha Sarit Saagar (1081 A.D.) are small derivatives of Braht Katha. Dr. Keith says the composition had seven lakh Sloks, in which the writer first constructed a major plot and then kept weaving many more stories around that plot. The same technique has been extensively used in Katha Sarit Saagar’s Vaitaal Panch Visti and Vishnu Sharma’s Panch Tantra. Moreover, the Arabic writers also borrowed this technique to compose books like the Alif Laila, etc.. However, the above mentioned psychological mystery of Sri Dasam Granth’s Triya-Charitar cannot be found elsewhere. The second important thing to mention here is that this story of illicit relationship between mother and son has been narrated in many languages, like Oriya and Tamil, for instance. In Punjabi, this story is clearly mentioned in the story of Pooran Bhagat: ਅਲਫ, ਆਖ ਸਖੀ, ਸਿਆਲਕੋਟ ਅੰਦਰ, ਪੂਰਨ ਪੁੱਤ ਸਲਵਾਨ ਦੇ ਜਾਇਆ ਏ ।। A third thing worth mentioning: Because of lack of understanding of our folk-literature and Granths, many scholars and laymen have fallen prey to the dangerous misunderstanding that the story of Roop Kaur as described in Triya-Charitar is a part of Guru Gobind Singh Ji’s own history. The reason behind this shall be explained a little later when we dissect Roop Kaur’s story. Anyway, the story progresses like this: After the minister of Chitar Singh had finished narrating 20 Triya-Charitars to him: ਰੀਝ ਰਾਇ ਐਸੇ ਕਹ੍ਯੋ ਬਚਨ ਮੰਤ੍ਰਿਯਨ ਸੰਗ ॥ ਪੁਰਖ ਤ੍ਰਿਯਨ ਚਤੁਰਨ ਚਰਿਤ ਮੋ ਸੋ ਕਰਹੁ ਪ੍ਰਸੰਗ ॥ The king said - Now narrate to me a story in which man plays Charitar on a woman. It is now that his minister narrates to him a story of man cleverly tricking the woman in the 21st and 22nd Charitars, and ends this story in 23rd Charitar with ਇਤਿ ਸ੍ਰੀ ਚਰਿਤ੍ਰ ਪਖ੍ਯਾਨੇ ਤ੍ਰਿਯਾ ਚਰਿਤ੍ਰੇ ਮੰਤ੍ਰੀ ਭੂਪ ਸੰਬਾਦੇ... । The story mentioned in the 21st, 22nd and 23rd Charitars is the story of Roop Kaur. Those unaware of various literary styles mis-interpret it to be Guru Gobind Singh Ji’s own story, and chose to blatantly ignore ‘Charitar Pakhyane Mantri Bhoop Sambaade’ (The Charitar as narrated by Minister Bhoop) written at the end of each Charitar. A clear blasphemy takes place against Guru Ji if we consider him to be the protagonist of these three stories. However, the character of Guruji that emerges out of this ill-belief is neither inspiring nor he resembles Guru Ji’s real character. Then why do some ‘Sikhs’ consider these three stories to be part of Guru Gobind Singh Ji’s life history, and why do scholars like Ram Parkash Singh also choose to believe in this dangerous and gross misunderstanding? We have discussed two reasons for this earlier: 1. Triya-Charitar is a Secular fiction: It is a bearer of our great historical and literary past, and as such, is self-composed but is certainly not an original piece of writing. Its stories and composition material has been borrowed from thousands of years old folk literature, folk narratives and Granths. 2. Like its content, the literary form of Triya-Charitars is also borrowed from traditional sources. It is because of lack of understanding of the above mentioned points that people wrongly believe Guru Ji’s compositions can only be Gurbani or Gurvaak and not plain work of secular fiction. There is also a third reason, which incidentally is related to literary techniques, that has solidified this dangerous misunderstanding. That reason is the writer’s craft of adding local colours to his composition. It is the ultimate aim of artist of any medium to create illusion of reality with his creation. The more effective he is in spinning this web of illusion, the better the chances of his art and creation being successful. Guru Gobind Singh Ji were not only Guru Avtar, all-capable Mukti Guide, and Gurbani’s Prophet, he was also a great artist and revolutionary intellectual. He knew the true goal of realism lies in creating Maya-Charitars that could create an unparalleled illusion of actual facts. That’s why Guru Ji has said this about talent of good artists: ਤੁਹੀ ਜੋਗ ਮਾਯਾ ਤੁਸੀ ਬਾਕਬਾਨੀ ॥. To achieve this desire of adding unmatched realism, artists add local and historic colours to their works. In the verse from Kaadarghaar’s Sehraafi: ਅਲਫ, ਆਖ ਸਖੀ, ਸਿਆਲਕੋਟ ਅੰਦਰ, ਪੂਰਨ ਪੁੱਤ ਸਲਵਾਨ ਦੇ ਜਾਇਆ ਏ ।। The poet has added local, factual and historic colours by mentioning Sialokot and characters Pooran and Salvaan in his composition. Sialkot is a famous town in Punjab and Sehraafi was written in Punjabi language, and for the Punjabis. This is how the poet has set the world famous ancient folklore of immoral mother-son relationship against local background. The name Pooran is a factual colour because it is a common Punjabi name. Similarly, King Salvaan is mentioned in Indian history, but Sialkot was neither his Capital, nor his place of residence. It was merely his administrative centre, like Maharaja Ranjit Singh had Peshawar as his administrative centre. The only intention of the poet was to add historical dimension to this world-famous tale, so that it could appear vivid and real to the local readers. However, to claim that King Salvaan, on whose name ‘Saaka’ calendar was started about 1880 years ago and who had Pratashthaan (South India) as his capital, actually lived in Sialkot and had married a Chamari named Loona would be a grave mistake, and would also prove the lack of knowledge of the person making such ignorant derivations. Therefore, this is the actual reason why people like Ram Parkash and other ‘scholars’ find themselves trapped in the gross misconception that story of Roop Kaur is a historical fact, and not an imaginary story. They make the mistake of interpreting this literary technique as a factual narrative. In Charitars 21st, 22nd, and 23rd, Guru Gobind Singh Ji have used this literary technique in an innovative way, hence it is not surprising that the common man often misinterprets the meaning behind it. That is why Guru Ji has said about this composition: ਸੁਨੈ ਮੂੜ੍ਹ ਚਿਤ ਲਾਇ ਚਤੁਰਤਾ ਆਵਈ ॥, i.e., the secrets will unfold if the story is read with concentration, which will also sharpen the wits of the reader. ਤੀਰ ਸਤੁਦ੍ਰਵ ਕੇ ਹੁਤੋ ਪੁਰ ਅਨੰਦ ਇਕ ਗਾਉ ॥ ਨੇਤ੍ਰ ਤੁੰਗ ਕੇ ਢਿਗ ਬਸਤ ਕਹਲੂਰ ਕੇ ਠਾਉ ॥੩॥ On the banks of river Sutlej and near the mountain of Naina Devi, there exists a village called Anandpur in the state of Kahloor. This village is the one that Guru Gobind Singh Ji had established after the battle of Bhangani. ਕਾਹਲੂਰ ਮੈਂ ਬਾਂਧਿਯੋ ਆਨ ਆਨੰਦਪੁਰ ਗਾਂਵ ॥ When the writer of Triya-Charitar is about to narrate an incident that took place in such a famous town, which reader or listener can possibly ignore paying attention to the story? This is exactly the aim of the writer – to pull the attention of the reader towards the story, and he has been successful in doing so. However, the story that follows has got no direct or indirect relation with Anandpur town, the birthplace of the Khalsa. ਏਕ ਤ੍ਰਿਯਾ ਧਨਵੰਤ ਕੀ ਤੌਨ ਨਗਰ ਮੈ ਆਨਿ ॥ ਹੇਰਿ ਰਾਇ ਪੀੜਤ ਭਈ ਬਿਧੀ ਬਿਰਹ ਕੇ ਬਾਨ ॥ According to the story, some rich man’s wife, who could not accompany her for some reason, comes to Anandpur and gets infatuated by its ruler and gets desperate for his companionship. The woman, whose name was Roop Kaur, orders her servants to bring the king to her place on some pretext or the other - ਨਗਰ ਰਾਇ ਤੁਮਰੋ ਬਸਤ ਤਾਹਿ ਮਿਲਾਵਹੁ ਮੋਹਿ ॥. Her servants say to the King, come with us if you want to obtain the Mantar that you have been after. How can this King be our Guru Ji, for Guru-Ghar tradition clearly says: ਤੰਤੁ ਮੰਤੁ ਪਾਖੰਡੁ ਨ ਜਾਣਾ ਰਾਮੁ ਰਿਦੈ ਮਨੁ ਮਾਨਿਆ ।। I know nothing of Tantric spells, magical mantras and hypocritical rituals; enshrining the Lord within my heart, my mind is satisfied. Carrying on with the story, this king disguises himself as a Saadhu and reaches Roop Kaur’s Dera. Seeing her desire getting fulfilled before her eyes, she dresses up in nice clothes, and offers flowers, betel-leaf (paan), alcohol etc. in his service: ਫੂਲ ਪਾਨ ਅਰੁ ਕੈਫ ਮੰਗਾਯੋ ॥ ਆਗੇ ਟਰਿ ਤਾ ਕੋ ਤਿਨ ਲੀਨਾ ॥ In regards to chewing of betel-leaf, Guru Ji’s hukam is: ਸਿੱਖ ਹੋਇ ਪਾਨ ਖਾਏ, ਸੋ ਭੀ ਤਨਖਾਈਆ, i.e., Any Sikh who chews betel-leaf is an apostate. But the protagonist of this story goes a few steps further than that, and consumes paan and opium-mixed wine too. ਤਬ ਤਾ ਸੋ ਤ੍ਰਿਯ ਯੌ ਕਹੀ ਭੋਗ ਕਰਹੁ ਮੁਹਿ ਸਾਥ ॥ Then the woman said, form physical relation with me. What else could the woman say to a man who has consumed opium, and is chewing paan lying on the bed? The king is baffled, and thinks to himself: ਮੰਤ੍ਰ ਲੈਨ ਆਯੋ ਹੁਤੋ ਭਈ ਔਰ ਕੀ ਔਰ ॥ I had come here to obtain the Mantar, but it has turned into something else altogether. Then a question and answer session takes places between the Saadhu (the king) and the woman: Question: ਕਹਿਯੋ ਤੁਮਾਰੋ ਮਾਨਿ ਭੋਗ ਤੋਸੋ ਨਹਿ ਕਰਿਹੋ ॥..ਧਰਮਰਾਜ ਕੀ ਸਭਾ ਠੌਰ ਕੈਸੇ ਕਰਿ ਪਾਊ ॥ I will not form physical relations with you... how would I find place in Dharam Raaj’s court if I agreed? Answer: ਕਾਮਾਤੁਰ ਹ੍ਵੈ ਜੋ ਤ੍ਰਿਯਾ ਆਵਤ ਨਰ ਕੇ ਪਾਸ ॥ ਮਹਾ ਨਰਕ ਸੋ ਡਾਰਿਯੈ ਦੈ ਜੋ ਜਾਨ ਨਿਰਾਸ ॥ If a kaam-ridden woman comes to a man and he refuses her; he should be thrown in the depths of hell. Question: ਪਾਇ ਪਰਤ ਮੋਰੋ ਸਦਾ ਪੂਜ ਕਹਤ ਹੈ ਮੋਹਿ ॥ ਤਾ ਸੋ ਰੀਝ ਰਮ੍ਯੋ ਚਹਤ ਲਾਜ ਨ ਆਵਤ ਤੋਹਿ ॥ People fall at my feet and worship me; and you want me to have physical relations with you, are you not ashamed of yourself? Answer: ਕ੍ਰਿਸਨ ਪੂਜ ਜਗ ਕੇ ਭਏ ਕੀਨੀ ਰਾਸਿ ਬਨਾਇ ॥ ਭੋਗ ਰਾਧਿਕਾ ਸੋ ਕਰੇ ਪਰੇ ਨਰਕ ਨਹਿ ਜਾਇ ॥ Krishna was also worshipped by everyone, but he did perform Raas-Leela; He had physical relations with Radhika, but he did not go to hell? In short, the woman leaves the Saadhu looking up and down for answers by saying: ਪੰਚ ਤਤ ਲੈ ਬ੍ਰਹਮ ਕਰ ਕੀਨੀ ਨਰ ਕੀ ਦੇਹ ॥ ਕੀਯਾ ਆਪ ਹੀ ਤਿਨ ਬਿਖੈ ਇਸਤ੍ਰੀ ਪੁਰਖ ਸਨੇਹ ॥ With five elements, Brahm created the man’s body; and it is Him only who has created the love between male and female. Can the great emancipator, the bright-as-the-sun, the invincible Guru Gobind Singh Ji, be defeated by such small, petty argument? It is something worth thinking. Seeing the king in confusion, Roop Kaur fires another shot: ਆਜੁ ਹਮਾਰੇ ਸਾਥ ਮਿਤ੍ਰ ਰੁਚਿ ਸੌ ਰਤਿ ਕਰਿਯੈ ॥ ਹੋ ਨਾਤਰ ਛਾਡੌ ਟਾਂਗ ਤਰੇ ਅਬਿ ਹੋਇ ਨਿਕਰਿਯੈ ॥ Either form physical relation with me, or accept that you are not man enough and sneak away from under my legs. On hearing this challenge, the king thinks: ਰਾਇ ਚਿਤ ਇਹ ਭਾਤਿ ਬਿਚਾਰੋ ॥ ਇਹਾ ਸਿਖ ਕੋਊ ਨ ਹਮਾਰੋ ॥ ... ਕਵਨ ਸਿਖ੍ਯ ਮੁਹਿ ਆਨਿ ਉਬਾਰੈ ॥ There is no Sikh here that could come and save me... Could these words be that of Guru Gobind Singh Ji, in whose praise the following has been written: ਜਾਹਿ ਸੰਗ੍ਰਾਮ ਬਾਰਤਾ ਹੋਇ, ਸਸ਼ਤ੍ਰ ਪ੍ਰਹਾਰਨ ਕਰਹਿ ਬਖਾਨ ।। ਤਹ ਪ੍ਰਥਮ ਗਿਨਤੀ ਮਹਿ ਸਗਰੇ ਕਲਗੀਧਰ ਕੋ ਗਿਨਹ ਮਹਾਨ ।। In the battlefield, He lets his weapons do the talking, That is why Kalgidhar Ji is counted as the greatest of them all. Why don’t naïve Sikhs analyse the story in this context? They get stumped by the word ‘Sikh’ and think it is used only for Guru’s Sikhs. The word ‘Sikh’ here has been used for a servant or employee, and is used in the same context later in the story also, where: ਚੋਰ ਚੋਰ ਕਹਿ ਕੈ ਉਠੀ ਸਿਖ੍ਯਨ ਦਿਯੋ ਜਗਾਇ ॥ Screaming ‘thief! Thief!’ (Roop Kaur) woke up her sikhs. The word ‘Sikh’ also has the same meaning (servant, employee) in KabyoBaach Benti Chaupai, the literary portion of Triya-Charitar, where Guru Ji says: ਸੁਖੀ ਬਸੈ ਮੋਰੋ ਪਰਿਵਾਰਾ ॥ ਸੇਵਕ ਸਿੱਖਯ ਸਭੈ ਕਰਤਾਰਾ ॥ May my family live in comfort and ease along with all my servants. ‘Sikh’ here does not refer to the followers of Sikh faith; rather it is used for servants and other sewadars. It is because of subtleties like these, Guru Sahib has said: ਸੁਨੈ ਮੂੜ੍ਹ ਚਿਤ ਲਾਇ ਚਤੁਰਤਾ ਆਵਈ ॥ The fool, who will listen to it attentively, will get wisdom. Therefore, ignorance will create disgust instead of wisdom if a great literary Granth like Triya-Charitar is not read and analysed carefully. The writer of Triya-Charitar has purposefully used the plural form of ‘Sikh’; so that support could be given to the illusion weaved at the beginning of the story where Anandpur is mentioned. There was a great need for using this method at this important juncture of the story, because it shakes and wakes up even the simplest of readers, and makes him realise that an imposter, tobacco-alcohol consuming king of Anandpur, who gets tricked by a loose woman simply cannot be their Guru. However, it is imperative for the writer to keep the literary illusion intact until the end, so that the seeds of consciousness and moral cleansing that he wants to sow in the reader’s mind can germinate. Aristotle calls it Catharsis and is the utopian aim of every art form. Coming back to the story, Roop Kaur launches a final attack on the king: ਅਬ ਹੀ ਚੋਰਿ ਚੋਰਿ ਕਹਿ ਉਠਿਹੌ ॥ ਤੁਹਿ ਕੋਪ ਕਰਿ ਮਾਰਿ ਹੀ ਸੁਟਿਹੌ ॥ She said, now I will scream ‘Thief, Thief’; people will then kill (you) in rage. She screams and wakes up her sikhs in the Dera, and the king runs off leaving his shoes behind. The 21st Charitar ends here, and in the 22nd Charitar: ਚੋਰ ਬਚਨ ਸਭ ਹੀ ਸੁਨਿ ਧਾਏ ॥ ਕਾਢੇ ਖੜਗ ਰਾਇ ਪ੍ਰਤਿ ਆਏ ॥ ... ਆਗੇ ਪਾਛੇ ਦਾਹਨੇ ਘੇਰਿ ਦਸੋ ਦਿਸ ਲੀਨ ॥ ... ਲਾਤ ਮੁਸਟ ਬਾਜਨ ਲਗੀ ਸਿਖ੍ਯ ਪਹੁੰਚੇ ਆਇ ॥ ਭ੍ਰਾਤ ਭ੍ਰਾਤ ਤ੍ਰਿਯ ਕਹਿ ਰਹੀ ਕੋਊ ਨ ਸਕਿਯੋ ਛੁਰਾਇ ॥ Although the king was able to escape in the commotion that ensued, Roop Kaur’s brother gets mistaken for the thief; and people thrash him up and put him behind bars. That’s the end of the 22nd Charitar. We have pointed out the reasons why simpletons make the mistake of treating these stories as the writer’s own life story: First is the local colour of Anandpur and second, the use of word ‘Sikh’ for servants and caretakers. There is a third reason in the 22nd Charitar, which has solidified this literary illusion even further. In the 22nd Charitar, the Gurvaak is recorded in the form of Question and Answer session between Roop Kaur and the king. Some faithful and sincere Jathedar of Sri Akal Takht Sahib had these words etched on the upper Mehrab of the lower staircase, which pilgrims and other Sikhs would read every day. These words are: ਸੁਧਿ ਜਬ ਤੇ ਹਮ ਧਰੀ ਬਚਨ ਗੁਰ ਦਏ ਹਮਾਰੇ ॥ ਪੂਤ ਇਹੈ ਪ੍ਰਨ ਤੋਹਿ ਪ੍ਰਾਨ ਜਬ ਲਗ ਘਟ ਥਾਰੇ ॥ ਨਿਜ ਨਾਰੀ ਕੇ ਸਾਥ ਨੇਹੁ ਤੁਮ ਨਿਤ ਬਢੈਯਹੁ ॥ ਪਰ ਨਾਰੀ ਕੀ ਸੇਜ ਭੂਲਿ ਸੁਪਨੇ ਹੂੰ ਨ ਜੈਯਹੁ ॥ ਬਾਲ ਹਮਾਰੇ ਪਾਸ ਦੇਸ ਦੇਸਨ ਤ੍ਰਿਯ ਆਵਹਿ ॥ ਮਨ ਬਾਛਤ ਬਰ ਮਾਗਿ ਜਾਨਿ ਗੁਰ ਸੀਸ ਝੁਕਾਵਹਿ ॥ ਸਿਖ੍ਯ ਪੁਤ੍ਰ ਤ੍ਰਿਯ ਸੁਤਾ ਜਾਨਿ ਅਪਨੇ ਚਿਤ ਧਰਿਯੈ ॥ ਹੋ ਕਹੁ ਸੁੰਦਰਿ ਤਿਹ ਸਾਥ ਗਵਨ ਕੈਸੇ ਕਰਿ ਕਰਿਯੈ ॥ Ever since I came of age, my Guru has taught me Son, for as long as you have breaths in your body, keep developing love with your own wife, but never even dream of going to someone’s else bed. O woman! Women from every corner come to me, to get their wishes fulfilled, they bow their heads in respect. The Sikhs are my sons, their wives my daughters, O woman! Tell me how is it possible for me to form physical relations with them? This verse (Chhand) of Triya-Charitar is, without a doubt, factual. It is a historical fact that Guru Tegh Bahadur Ji gave the above advice to his son Guru Gobind Singh Ji, which the writer of Triya-Charitar later kneaded into 21st Charitar. However, those who infer the story in 22nd Charitar is a historical narrative based on the factuality of the above Chhand show that they are ignorant of different literary techniques. Alif Laila, an 8th Century’s Arabic composition; 11th Century Sanskrit work Katha Sarit Saagar; and Bustaan, a famous Persian book of the 13th Century are some examples that make use of this literary technique. In these works, words written by other poets have been assigned to story’s characters, with the intention of expanding a certain plot within that story. For example, portions of Quran Sharif’s verses are used at various places writer Waris Shah in his composition Heer. Nobody has ever misinterpreted these verses to be life events of Prophet Mohammed, unlike our so-called scholars like Prof. Ram Parkash and others. In fact, Waris Shah claims that he has expanded on the meanings of Quran’s verses by using them in love story of Heer and Ranjha by saying: ਇਹ ਕੁਰਾਨ ਸ਼ਰੀਫ ਦੇ ਮਾਇਨੇ ਨੇ ਜਿਹੜੇ ਸਿਅਰ ਮੀਆਂ ਵਾਰਸ ਸਾਹ ਦੇ ਨੇ । These are the meanings of Quran Sharif, as given by Poet Waris Shah. And this is exactly how the kneading of Gurvaak Chhand of 22nd Charitar should be interpreted. ‘DURGA PARBODH’ (1899): BY GYANI DITT SINGH JI, REVOLUTIONARY LEADER OF SINGH SABHA MOVEMENT “BURAYI DA TAKRA” (1949): BY PROF. SAHIB SINGH JI, PANTHIC SCHOLAR AND FAMOUS TEEKAKAR OF SRI GURU GRANTH SAHIB JI ਦਸਮਗ੍ਰੰਥ ਵਿਚ ਇਸਤਰੀ ਪੁਰਖਾਂ ਦੇ ਛਲ ਕਪਟ ਭਰੇ ਪ੍ਰਸੰਗ ਜਿਸ ਭਾਗ ਵਿਚ ਹਨ, ਉਸ ਦੀ “ਚਰਿਤ੍ਰੋਪਾਖਯਾਨ” ਸੰਗਯਾ ਹੈ, ਪਰ ਪ੍ਰਸਿਧ ਨਾਮ “ਚਰਿਤ੍ਰ” ਹੀ ਹੈ... ਇਸ ਤੋਂ ਇਹ ਸਿੱਟਾ ਨਹੀਂ ਚਾਹੀਏ ਕਿ ਆਪਣੀ ਧਰਮਪਤਨੀ ਅਤੇ ਯੋਗਯ ਇਸਤ੍ਰੀਆਂ ਤੇ ਵਿਸ਼ਵਾਸ ਕਰਨਾ ਅਯੋਗ ਹੈ, ਭਾਵ ਇਹ ਹੈ ਕਿ ਕਾਮਤੁਰ ਹੋ ਕੇ ਪਰਇਸਤ੍ਰੀਆਂ ਦੇ ਪੇਚ ਫਸਕੇ ਲੋਕ ਪਰਲੋਕ ਖੋ ਲੈਣਾ ਕੁਕਰਮ ਹੈ । MAHANKOSH (1930): BY PANTH RATTAN BHAI KAHN SINGH JI ‘NABHA’
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  8. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Guru Roop Sangat Jeo, Bhai Gurinder Singh Mann Ji [uK] have done wonderful seva of formatting all the five articles on Sri Charitropakhyan into one beautiful file. Kindly download the attached pdf and please, please, please have a read and/or distribute it around. We need awareness in the panth.. please lets all play our role, no matter how big or small, in defending the honour of our Sri Guruji's pious Bani. Thanks! Gurfateh! SriCharitropakhyan.pdf Useful Links: http://www.sridasamgranth.com http://www.sridasam.org http://www.patshahi10.org http://www.searchgurbani.com http://www.nihangsingh.org http://www.santsipahi.org http://sikh-reality.blogspot.com http://sikhscriptures2english.blogspot.com http://khojee.wordpress.com http://www.scribd.com/khojee-wordpress-com http://www.scribd.com/mokhamsingh http://www.scribd.com/_pjs_ http://www.ik13.com
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  9. This article seems to praise Gujurat and BJP while casting aspersions on Punjabis (code word for Sikh I think) and Pakistan (Muslim).. I have put in some select parts below... http://opinion.financialpost.com/2013/04/16/worker-visas-that-work/ Much of this is the result of a generally poor quality of educated immigrants whose skills do not fit our labour market needs. ........... Consider the origin of most immigrants. According to Canadian immigrations statistics, until 2004 Pakistan, with one tenth the population of India, supplied half as many immigrants to Canada. While many immigrants do come to Canada from India, there are strong indications that many arrive from less industrially and technologically advanced regions of India. A huge number of Indian immigrants to Canada arrive from the agricultural state of Punjab. The Canadian consulate in Punjab has experienced the highest rates of fraudulent applications, many times higher than in Delhi. Punjab is not a major center of industry and technological development in India. In contrast, most Indian immigrants to the U.S. arrive from Gujurat. This state is one of India’s most industrially powerful, with a government that has been rated internationally by the Fraser Institute as the most efficient and corruption-free in the country. Many other technology professionals originate in South India, where the technology capital of Bangalore is administered by the same BJP party which runs Gujurat.
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  10. As I recall both Nat Post and Sun Media have featured him before.. many times as a matter of fact. This is a flaw in Cdn media, not just that newspaper.
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  11. "Mind" is under the influence of or a slave to our 5 "senses/feelings" (ear / eyes / nose etc), if we surrender our "mind" to our "soul", then different attributes of "maya" won't be able to distract or affect us because our "soul" is the part of "the Supreme light / being" Bhai Gurqibal Singh ji Mata Kaulsarwale
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  12. ^^^ Kharkoo ji........I don't see any like button beside your post.... aawesum waheguru....we need posts like this to keep our spirits high.....
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  13. There is rampant poverty in Gujerat rural areas. Punjab's per capita income is still higher than Gujerat inspite of gujerat being more industrialized than Punjab. Punjab used to be always no 1 in per capita income for almost 50 years.
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  14. isnt it weird how possible the same girl you are talking about could be giving you advice on this thread, she could potentially be thinking the same thing of you. If you value your friendship at all tell her straight how you feel in the same way you would to your brother/sister it is a dark age but we are the only ones who can make it better!
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  15. Court will also send summon to the Punjab Govt. This will take at least 2-3 months for any final decision if Badal opposes.
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  16. OPEN LETTER FROM THE FEDERATION OF SIKH ORGANISATIONS (UK) TO THE INDIAN GOVERNMENT REGARDING PROFESSOR BHULLAR Published: April 16, 2013 OPEN LETTER FROM THE FEDERATION OF SIKH ORGANISATIONS TO THE INDIAN GOVERNMENT 15 April 2013 HANGING PROFESSOR DAVINDERPAL SINGH BHULLAR WILL BE THE FINAL STEP IN A MASSIVE MISCARRIAGE OF JUSTICE AND ANOTHER INDICATION SIKHS CAN NEVER GET JUSTICE IN INDIA As of today, 140 or more than two-thirds of countries in the world have abolished the death penalty in law or practice. However, India, the world’s so-called largest democracy, is defying world opinion and preparing to hang an innocent man. Sikhs across the globe in their millions are dismayed at the action of the Indian state. Several thousand Sikhs have today laid siege to the High Commission of India in London to demand India immediately remove the Professor from death row. The Professor should be released without delay given his deteriorating health, following 18 years in prison with the last 11 on death row, and the last two-and-a-half years suffering from serious mental illness. Similar protests are taking place across Europe, Canada, USA, Australia and New Zealand. In December 1994 Professor Bhullar fled to Germany following the killing of his father and uncle by Sumedh Saini, the current Director General of Punjab Police. He was deported from Germany in January 1995 following assurances by the Indian authorities to the German Government he had nothing to fear if he returned to India. Subsequently, the courts in Germany declared his deportation was illegal and in violation of the European Convention on Human Rights. Germany remains morally obliged to do all it can to make sure the Professor is not hanged and seek his immediate release. Upon his arrival in Delhi the Professor was immediately arrested and a confessional statement obtained through torture that he later retracted as it was made under police pressure. The Professor had no access to a lawyer during his initial detention and trial. He was convicted on the basis of an unsubstantiated “confession” that he made to the police with 133 witnesses failing to identify him and sentenced to death notwithstanding the leading judge in the Supreme Court concluding he should be released due to lack of evidence. He said the Professor could not be found guilty of conspiracy as this would require by definition that he conspired with another and as others named in the confession statement are acquitted, it is impossible for him to conspire with himself. A split judgement in the Supreme Court has never in Indian history resulted in the imposition of the death penalty. Even the two judges in favour of the death sentence observed that the split judgement could be a factor considered in the mercy petition process – the final opportunity for individuals to have their death sentences commuted. For the last 11 years the Professor has been on death row in Tihar Central Prison, Delhi and held in solitary confinement spending 22 hours in a 9×7 cell. This has been a torture worse than death. It is no surprise that his mental state has been very poor for the last two-and-a-half years and he has been hospitalised. In resolution 2005/59, the UN Commission on Human Rights called upon all states that retain the death penalty “Not to impose the death penalty on a person suffering from any mental or intellectual disabilities or to execute any such person”. Amnesty International launched its third Urgent Action appeal for Professor Bhullar on Friday 12 April 2013 calling upon the Indian government not to execute the Professor, to remove him from death row immediately, and retry his case in proceedings that comply with international fair trial standards. If India executes Professor Bhullar it will signal to the world that India is backward and prepared to go to extreme lengths to eliminate all Sikh political prisoners. India will also be testing the resolve of countries in the civilised world who will realise India has no respect for human rights, is barbaric and has no compassion and is using trade as blackmail. http://www.sikhsiyasat.net/2013/04/16/open-letter-from-the-federation-of-sikh-organizations-uk-to-the-indian-government-regarding-prof-bhullar/
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  17. God isn't a man with long hair and a beard !! Guru Nanak ji tells us that he can't be described as such- he is formless and can be of form as well ! However, this is not to say that he can't reveal himself to us in some form because I'm sure he can ! Akaal purakh can show himself to the very hungry slave if they deserve to be blessed. As Gurpreet ji mentions- I also have no doubt that he has revealed himself or forms of himself as Jesus, Jehovah and many other forms. I am also aware, that there are many of us out there who are just simply ''Good' people that LIVE aligned with the ''TRUTH". Just this alignment with Satch has blessed them with heavenly visions and darshan of Guru avtars and God messengers. NOTE- that these same TRUTH livers, have never done any amount of worship or bhakti- infact some of them can claim to be athiests!!! It's sad that knowing this I see many Sikhs dressed in bana who don't live with a single ounce of alignment with the TRUTH !!! Oh and is this called ''Witess the God '' because it is directed at whiteys that have witnessed ?? :excited: Getting back to the OP and topic- I think that you first start to ''FEEL'' the presence of God, even though he is everywhere all the while- when you develop the THIRST and URGE to physically or literally experience, meet or see him for that matter, then you first begin to FEEL the presence. This feeling is a feeling of security, warmth, closeness and love. Those that have felt it, will know that it keeps you in a constant state of bliss and calm, where you never question or doubt any event of such or dukh happening in your life. I believe that if you reach this stage, then he gives you more security and reassurance by giving Guruji's darshan. When you get darshan, you get a confirmation that you are proceeding the correct way and you also get some sort of message of what is to happen or what should happen.
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  18. Thats a pretty powerful statement but there should be steps taken by the federation to lobby the british parliment to create law where when a foreign government such as india's (calls itself a democracy) does not gives its ALL its people the basic human right to justice, protest and self determination without resorting to brutalisation, fake encounters, use of covert terrorist pro-government militia's (black cats), does genocide against the minorities and doesnt punish the guilty like india has done with the Sikhs. Then it is legitimate for that minority to take up arms and funds allowed to be collected for an armed struggle to break free from that criminal mafia unjust government rule. That is a basic human right to fight back against the aggressor and one denying you your human rights when all other peaceful ways have been exhausted.
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  19. Just an article from http://sikhanonymous.wordpress.com/2013/04/15/going-nowhere-fast/. I think there are some good points here. Guru Piarey jio, Globally the Panth reacts to the Indian government’s Vaisakhi gift to us, i.e., planned hanging of Professor Bhullar. But are we going about it in the right way?? Currently thousands of Sikhs are gathering in London to join those who have been on a three-day vigil outside 10 Downing Street and together they will be marching to the Indian Embassy. In total, we’d estimate that around 100,000 hours of time and effort of Sikhs has been expended in this initiative. And do we expect it to get any results? Let’s establish some facts. Firstly, the protest at 10 Downing Street took place at a time when the Prime Minister David Cameron was in Germany with his family. He wasn’t even there. Secondly, David Cameron was recently in India in order to beg India to not just leave Britain by the wayside as it establishes a ‘strategic partnership’ with America. Whilst in India, never did he raise the question of Sikhs on death row. Frankly, we don’t think he cares too much about appeasing British Sikhs, at least not enough to let it interfere with wooing Indian business. Thirdly, the British Parliament doesn’t care. The Kesri Lehar, even after getting over 100,000 signatures, only managed to get about 12 MPs to listen to its tabled debate, around 10 of those were planning to speak on the issue in any case, i.e., 10 people who know about an issue ‘raising’ awareness to 2 people who might also have known about it. Is there any part of the above that makes you want to scream out and ask “Why are we trying to get Britain (who doesn’t care) to put pressure on India (cares even less) to then order its independent judiciary, i.e., the Supreme Court, to change its entire policies and make a mockery of its previous judgements? Here’s our considered perspective. All of this is simply a scam. We are being ‘made to’ use up all our energies on totally unrealistic projects. Why? Well lets look at what happens when we spend so much of our time this way. (1) We continue thinking of ourselves as the victims. We keep begging for justice. This victim mentality is not the Khalsa mentality and so mentally we are kept as slaves. (2) We are not inviting any kirpa by Guruji. Guruji never once begged anyone for justice and nor did the Singhs of old. So why would Guruji be impressed with this current display and bless us?? This is actually a disrespect to his royal and sovereign form. We need kirpa to succeed but kirpa only comes when he is pleased with us. (3) The young and passionate youth, who are prepared to stay up all night, organize etc, this is actually killing their spirit. They will slowly start to see that there are no results and once they are burnt out, they will end up going home and thinking, “Its all useless.” They will never get to experience the joy of actually working on a project that has a chance of success, and then seeing that to fruition, which in turn would fuel them to greater and more successful projects. Success breeds success, but dejections breeds dejected youth. So who gains from this? Our enemies do of course! They want us to spend all spare time running around being very busy but actually, we’re running on the spot and going nowhere. This ensures that we remain where they want to keep us. Lets imagine a scenario. There is fire in our house in London, and also a fire our Parents house in India. Now, all our family is running around scared about this fire in our house here and actually the water to put the fire out is just two houses away. But some of our family members here in the UK (the vocal ones) gather us all around and say, listen, our Parents are being burnt right now in India and the Indian Fire Service is not responding. We all need to come together and get the UK fire service to call up the Indian Fire Service to go put out the fire in our house in India. But crucially the phone is in our house, but we cant go inside our house as its burning, so lets all march up to the UK Fire service right now. Now what would most of us say to the above idea? We personally would suggest that we deal with the fire close at hand, get the water and put it out. Then we use the phone in our house to call the fire services or perhaps even call some friends in India and arrange a personal firefighting team. In any case, we’re going to be homeless and resource-less if we don’t first save our house here. The maxim is this – pick your battles wisely and fight things that you can win and as you do that, you’ll get strong and more used to winning and then you might be able to fight other bigger battles. In the words of Stephen Covey (Seven Habits), we have two spheres, a sphere of concern which is very big and a sphere of influence which is much smaller. If we operate within our sphere of Influence, then we will grow that sphere. Operate within the Sphere of concern and we will not be effective. So what is our home? What battles can we fight and win? What will make us stronger and more confident about achieving bigger things? The Gurdwara. That’s our root, that our shared home. That’s our community rallying centre, community organizing centre and spiritual guidance centre. what is the situation with our Gurdwaras? Are they on fire? Sikhi is not being taught there. Gurbani is being sold as a ritual ‘earn karma’. People are reading words they don’t understand to people who understand even less. Kids are being bored to death in Punjabi classes. Food is not fit for Sant Sipahis and is more of a show-off than to feed the needy. Granthees are treated like slaves but come and go anonymously. Committees are full of non-sevadaars., to whom you wouldn’t even entrust your child. There are no professional educational courses in Sikhi. Financial and organizational mis-management is endemic. Youth are rarely involved. Sevadaars are being turned away and dis-illusioned. Money wasted on bigger Gurdwaras with less community spirit. All of this and much much more is commonplace across the world. But just imagine how many people and the total sum of financial resources that sit in the hands of the UK Sikhs alone. 500,000 people, mostly middle class, with hundreds of buildings and more. We’re sure it’s close to, if not beyond, £1bn sterling. Why is then that we are so dis-organised? Why are we unable to take the problems above and make our Gurudwaras the havens of Sikhi. We’ve already published a post called “Gurudwara Experience”. Why cant the Gurdwaras be more like those than how they are currently? Our answer is two-fold. (1) We’ve been made to look elsewhere for the solution. They want to keep us busy running on the spot so not only are we very busy but we never achieve anything. (2) We ourselves are trying to hide our heads in the sand and not face up to our root problems. Its too difficult to change our Gurdwaras, its ‘Real’ work and involves constant sacrifice. Going on a rally and march is much more entertaining and we know our family and friends will come along. As a Panth, we’ve become emasculated and un-empowered. We don’t feel we can make a difference in our local gurdwara systems and we feel so frustrated by this that shouting at people who also don’t care actually sounds like a good idea. The people who give us these good ideas like to be at the front on the camera exhorting us to come down in support of our brothers and sisters, a guilt trip that’s always guaranteed to work since we have so much collective guilt about our response to 1984. So, aren’t we just doing what they want us to do? Run on the spot, stay where we are and never fight the fire in our own house? Some people are fighting the right battle though and we need to learn from them. Look at the youth in Vancouver, they have taken over their Gurudwaras, they are serving the sangat with true Sikhi. A nine year-old girl there recently finished her own sehat paat of Sri Guru Granth Sahib ji. Lots of people turned up for the Bhog ceremony. Now think if we would do the same if a 9 year old girl in the UK read a 1430 page long English book. Of course not. Why not? Because apparently English is easy but Gurmukhi is hard. But when you teach kids to read Gurmukhi, its much easier for them to learn it as it’s a very phonetic language, as compared to English which is not. Well you can see our problems, a generations of passionate but un-informed youth, who cant read or understand what they bow down to, don’t know the family tree of the founders, do not have opportunity to do this at their Gurdwaras and are having to scrape by on learning using youtube, mp3s and google. Where does the solution lie? Right at our very hands, in the places where we go weekly, where Sikhi is very rarely seen. Our Doors to Enlightenment. We need to reform these into spiritual and social educational centres where activism is not just encouraged but organized and delivered. When the fire in these homes gets put out, then we will be able to organize effectively to start fighting the bigger fires. That’s not to say that we don’t support other organisations doing vital work. A good example of mis-directed resources is the recent “walk for Freedom” organized by Insaaf in both London and California. Here in London, we only had around 20 people turn up and yet as this article is being written, thousands upon thousands of Sikhs are marching to the Indian Embassy in London. Insaaf is actually working to collect data about the aftermath of 1984 in Punjab. It’s vital work shines with the legacy of Jaswant Singh Khalra. How do we think they feel when only 20 UK Sikhs turned up to support them? Probably not great. There is a sad prediction we can make. Those thousands of Sikhs marching right now will be back again in just 2 months to march at the 29th anniversary of June 1984 and Insaaf and all the other organisations like Khalsa Aid, SOPW, United Sikhs, Seva84, PDL etc is still be woefully underfunded given the mountain they are trying to conquer. Guru Piare jio, its not enough for us to want to wake up the youth, we need to keep the youth active in relevant and fulfilling seva. Effective Seva. Vital and needed Seva, the seva of reforming our houses, our Guru Ghars, putting out the flames of kaljug that are working to hide the Truth that was revealed to us about how to banish all dis-order and chaos and bring to the forefront something never seen before, an army of saint soldiers desiring only to serve and encourage others to chant the Name of their Creator. May the King of Kings bless his children on this Vaisakhi that they get back to the sovereign ways he prescribed and start the real fight ahead. With each victory, may he bless his beloved army with more desire to chant his Name and fight the righteous battle ahead. Vaheguru.
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  20. i agree caste hrs dying out. It is a hindu thing not sikh. So let it die How it should. By makin such a song and a dance on it you R bringing it backl to life and helping it live on and on and
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  21. I'd like to know what 'witess' is for a start... :giggle:
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  22. It is a very serious request, Can the SIKH NATION use the following terminology as against the terminology of Zaalim Hindutva Saarkar. SIKH MEDIA/NATION HINDUTVA MEDIA (NDTV etc.) ================= ========================= Prof. Bhullar - Innocent SIKH Militant Prof. Bhullar Judicial & Political Murder by Zaalim Hindutava Sarkaar Court order hang to death Prof. Bhullar to be freed is his/our right, Please don't use the TERM MERCY PLEA Or FANSI MAAF KARO. KHALSA NEVER ASKS FOR MERCY Or ANY MAAFI. Did Banda Singh Bahadur asked for any mercy? Did Chotte Sahibzaade did? Did Guru Arjan Dev Jee / Guru Tegh Bahadur Jee asked for mercy plea??? By terming it as FANSI MAAF KARO, MERCY PLEA, we are insulting his sacrificies he has had from Zaalim Hindutva Saarkar for the past 18 years, without any crime. It is his/Sikh nation right to be freed, MERCY PLEA OR FANSI MAAf KARO should not be used as a term by any SIKH ELECTRONIC/PRINT MEDIA. Thanks Jee, if the above makes any sense ...
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  23. Waheguru Ya this book has many mistakes also see page 118 it was written in 1788 when there was not alot of information on Sikhs. Its good to save these historical accounts and records. Waheguru.
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  24. That is very bad on his part. he should take a stand without resorting to delay tactics. he should take this case strongly with SGPC.
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  25. Hi everyone, I've made this website for learning some Sikh history trivia. The questions were created for use at the Sterling Heights Gurdwara (MI) Punjabi class. Here is the link: http://michigangurudwara.com/sikhhistoryquestions/ All the code is posted on Github here: https://github.com/gsingh93/sikhhistoryquestions So if you want to make your own clone of it with your own questions or you want to fix something in my version, go ahead and do it. Note that this will only work in modern browsers, and may not look good on mobile devices. Does the Tatkhalsa site still host open source projects from other developers? The site looks fairly different from before and there don't seem to be the same projects on it...
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  26. Waheguru Ji Ka Khalsa !! Waheguru Ji Ki Fateh !! Satgur Mileeai Ta Dib Drisht Hoe At the Gurdwara Sahib, Shaheed Singhs guard the Siri Nishaan Sahib. Because the Nishaan Sahib is very sacred, it is the emblem of the Khalsa - The Nishaan Sahib was put up with great struggle and many Shaheedeea. The Shaheed Singhs also guard Guru Jees Paalkee Sahib in the Darbaar Sahib, and make sure no one is doing sevaa incorrect. The Shaheed Singhs do Chaur Sahib if no one is present doing it. Depending on the Naam Kamaaee a person has, you have many Shaheed Singhs with you, and they will most certainly make themselves visible if needed. There are many Saakhees that Daas knows are real about Shaheed Singhs, but Daas will write one short one out for the interest of the Sangat: As you know many people take a group of people to Siri Hemkunt Sahib, once a Bazurag Bibi happened to get seriously lost (scary!). A person that looked like a Nihang Singh suddenly appeared out of no where and lifted the Bibi up and took her to her group - like he appeared, he dissapeared out of the blue. Shaheed Singhs wear Damalai and Blue Baanaa, decked with many Shastar. They are pure spirits and will not tolerate any beadbi, of course they are Naam Rasseeai!
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  27. Nishan Sahib is a symbol "nishan" it is usually high rise so one can see it from far. It is a sign that this building is a Gurdwara(earlier known as dharamsaal) you will get food and shelter here. Food for body(dal roti) and food for soul(Gurbani). Going around it and doing matha tek is manmat.
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  29. ^^^ Never hide such a massive decision from your folks.
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