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VahiGurujikaKhalsaVahiGurujikiPat-h Elusive Fighting is on SKY Sikh Channel tonight between 7pm and 8pm. It will be part of the Sikh Organisation for Prisoner Welfare show. Students who attended the Fighting For Freedom seminars in order to raise money for our innocent Khalsa families illegally tortured and imprisoned in India, will be interviewed and the seminar video shown: https://www.facebook.com/photo.php?v=334174250062645&set=vb.432861230092196&type=3&theater For those who don't have SKY, you can watch here: http://www.sikhchannel.tv/watchus/ Please find ways to get involved and help SOPW and help raise funds for our forgotten Heroes. It's fine celebrating and remembering Shaheeds at smagams etc, but let us not wait until our Heroes are dead to celebrate their bravery and good deeds, and indeed, let us focus our TIME AND EFFORTS MORE on trying to help and support those, and the families of those, that are still ALIVE. Anyone interested in learning with the School of Elusive Fighting please email: e l u s i v e f i g h t i n g @ g m a i l . c o m BhulChukMaakKarni Dhanvaad Ji

ਪਖੰਡੀਆਂ ਤੋਂ ਸੁਚੇਤ ਹੋਵੋ Pakhandian Ton Suchet Hovo The Fearless Parchaar In Punjab Continues...This is a 'To-The-Point' MUST WATCH clip of Baba Ranjit Singh Khalsa Dhadrianwale, speaking at the Gurdwara Parmeshar Dwar Sahib Sangrand Diwaan on Monday 16th September 2013, after returning from their 2013 UK Gurmat Parchaar Visit. **BEWARE OF PAKHANDI BABEH** SHARE LINK:

Leaving aside any esoteric interpretations and perspectives, why did the purataan Khalsa hunt?

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It is wrong to separate gurus and vaheguru. To say one gave darshaan, other didn't, one is with you, other isn't. Daas would like to see this stop.

We all understand that when Guru maharaj refers to 'asur malech' in Dasam Bani or turks he refers to the inhumane individuals plaguing the innocent and giving rise to ignorance (via what faith we all know). But what about the term Hindu in Uggardanti and Bhagat Bhagauti Vaar???? Does the term Hindu denote what is the accepted definition of Hindu today, or does it denote the indigenous residents of the sub-continent sprinkled with other non-Islamic adherents???

Guru Nanak Dev Ji's visit to Mecca. Despite rejecting the prevalent sub-continental philosophies surrounding him, Guru Nanak Dev undertook extensive travels in visiting the sites of pilgrimage often associated with his neighboring traditions. He visited Rome to view and dissect the Christian faith, he visited many an eminent Hindu site to dispel prevalent superstitions accepted as spirituality whilst he visited Mecca to dispel the myth of a singular supreme faith. It is his visit to Mecca which has become a matter of extensive debate between Islamic and Sikh scholars. The queries raised by the critics are simple yet confounding to the layman. What truly occurred at Mecca. Did Guru Nanak Dev Ji actually visit the said location? Did he adhere to its tenets as prescribed by Islam? Did he conform his belief in the prophet and his revelation? Or is there a more divergent version to the event. One which narrates the truth in it's entirety and forgoes all notions of the Guru claiming Islam to be his faith? Let us see. The Guru always purported himself to be neutral and entirely indifferent to both the doctrines of Islam and Hinduism. He did not give credence to either of the said faiths being rational in their spiritual perspective and/or capable of liberating an adherent. Islamic scholars have often justified their fraudulent views, regarding the Guru's acceptance of Islam, by quoting several untraceable and more often then not extremely biased and heavily fraudulent sources devoid of any historical logic. These sources, and their so called rationality, are subsequently refuted by the Guru's own writings contained within the Sikh canon and events which transpired in his life. The arguments concerning the Guru's acceptance of Islam are laid as follows: 1.) The Guru paid obeisance to Allah at a mosque in his residential region. Despite such an event transpiring its logic, and course, has been heavily perverted by these pseudo-scholars. The Guru did indeed visit the mosque but for a more divergent reason than is claimed by our neo-scholars. His dictum that the existence of both Hindus and Muslims, as per their stratification, was meaningless in the eyes of the creator and as a result there truly was no distinctive entity defined as Hinduism or even Islam. If he truly had been a Muslim than such a statement would have been apostasy and he himself would have decried and eschewed any notion of citing it. When his ultimatum reached the ears of the regional Islamic authorities they immediately descended on him. In order to make him prove his claim, and potentially see and accept the supremacy of Islam, he was challenged to attend the ritualistic Islamic prayer at the local mosque if he truly abided by his own paragon. The Guru accepted this challenge and traversed to the said mosque. On entering and performing ablution he patiently stood still whilst the prayer was reiterated around him. After the conclusion the authorities approached him and chastised him for his conduct. Why did he not bow and kneel as they had done? They queried from him. The Guru answered with an extensive conundrum, citing the fact that no one truly had their heart in the prayer and as such he was confused as to what to do. Thus he decided to remain standing. When he was heavily criticized due to his blasphemy he provided an extensive insight into the minds of the authorities themselves. They had been concerned with the commercialization and upkeep of their respective horses he delved. This revelation finally exposed the hypocrisy of the ritualistic prayers and their performers. This very event proves the Guru's rejection of Islamic tenets. As per Islam only God (Allah) and his prophet, Muhammad, are allowed insight into the minds of men ('Al-Ghaib'). Thus the Guru's rejection, avoidance of performing a ritualistic prayer and divine insight proves him to be a non-muslim. 2.) The Guru included the Bani of several eminent Islamic saints on his canon. As per history the Guru included the Bani of four "muslim" saints in the Guru Granth Sahib Ji. Despite the label of "muslim" these individuals did not adhere to fundamental Islamic notions (parallel to the Guru and his subsequent successors). Despite using Arabian terminology Sheik Farid gave great credence to the dictums of re-incarnation, a recognition of humanity and the recognition of the metaphysical concept of avatar-hood. Bhagat Sadhna preached the notion of universality and belief in a God who was above any Abrahamic or Hinduistic constraints. Bhagat Bikhan as a sufi purported the concept of a creator beyond any responsibility and one who was not bound via fundamental constraints. Bhai Mardanna, the Guru's perpetual companion and for the sake of a debate referred to as a saint, himself accepted Guru Nanak's rejection of Islamic doctrines and believed in the Guru's contrary-to-Islam doctrine. Thus these individuals cannot be truly considered as muslims as they discarded all notions of ethnic, national and religious labels. 3.) The Guru visited Mecca. This is the crucial crux of the matter at hand and as such will be here forth dissected. Mecca despite being an autonomous nerve-center of Islam has remained a matter of controversy since it's inception as a pillar of Islamic centrality. Its indigenous occupants, as per neutral sources, were forced to conform to Islamic ideals, accepted the ethos or were subsequently killed in the following conflicts which arose from the prophet Muhammad's teachings. Historians, including eminent Islamic personalities themselves, had cast doubt on the veracity of Mecca's uniqueness and whether it warrants acceptance in the already paradoxical notions laid down by the Koran. The revolutionary poet easily showcases the rational perspective of Mecca and its pilgrimage observances: 'I search for the way, but not the way to the Ka'ba and the temple. For I see in the former a troop of idolaters and in the latter a band of self-worshippers.' -Rumi. Rumi's statement is only a cognitive piece of the ever greater self-doubting Islamic engine. Despite purporting extreme monotheism, muslims still continue unabashed in their pilgrimage to Mecca which more often than not is seen as being contrary to Islam's monotheistic doctrine and essentially an acceptance of idolatry. Despite visiting Mecca there is no record of Guru Nanak Dev adhering to the following procedure whose fulfillment is a fundamental obligation of every devout Mohammadean: 1.) The First Five Days. The pilgrim arrives at a location a specific distance away from the sight of veneration. He consecrates himself and abstains from sexual inter-course and damaging any life. Other then the notion of sexual inter-course the Guru would have rejected the doctrine of damaging any life. There are numerous examples in his writings which emphasize on the hypocrisy of promoting oneself as a preserver of life, whereas rejecting the fact that as per the divine being's wish when one walks when crushes life underneath one's own feet! When one breathes one destroys life in the air, whatever one does one ends up causing destruction of life. As such damaging any life deliberately (excluding micro-organisms) can be considered as being anathema to religion, but that too depending on the context of the situation. The pilgrim after performing hygienic ablutions commences an idolatrous procedure which involves the kissing of the black stone. Again, despite idolatry being taboo in Islam this very practice contradicts its fundamental dictums. The Guru was dead-set against idolatry, and there is no record of him performing such a paradoxical and unethical practice. 'Had I not seen the Prophet kiss you, I would not kiss you myself.' -Caliph' Umar addressing the Black Stone. 2.) The Sixth to Tenth Day. Now begins what many individuals label as a bizzare series of actions (whose rational explanations lie in pre-Islamic pagan practices). The pilgrim leaves the enclosure where the black stone is retained and commences a climb up Mount As' Safa. He then sprints from Mount As' Safa to the pinnacle of the neighboring Al-Marwah seven times repeating various incantations and prayers. In the evening he returns to Mecca, and repeats the actions of the previous five days. On the seventh day he listens to particular orations at Mecca and on the subsequent eighth day commences a journey towards Mina. In Mina he performs the ritualistic Islamic practices and on the ninth day traverses to Mount Arafat where he performs 'Wuquf' or the right of standing. The pilgrim after listening to an oration on repentance than races to Muzdalifah where he joins into the sunset prayers. The tenth day is a day of sacrifice and celebration in the Islamic prism. Early in the morning the pilgrim leaves Muzdalifah and reaches the three pillars in Mina. Here he stones each pillar collectively in commemoration of Abraham's stoning of the Devil. He then sacrifices a goat to commemorate the success of his entire journey. A fundamental energy, provided by belief, is needed for the observance of such a ritualistic journey. Despite Guru Nanak Dev Ji reaching Mecca he did not adhere to any of the procedural steps required for the success of one's undertaking. He instead went to the central mosque and commenced a debate with the Islamic clergy after performing a miraculous action. Even the saints whose teachings were incorporated into the Sikh ethos rejected the pilgrimage to Mecca. Voluminous sources provide evidence of how the Gurus, the saints and other eminent personalities rejected the notion of the Meccan pilgrimage as being nothing more than a blot on secular monotheism and spirituality. Let us now examine the Meccan pilgrimage in it's entirety. Is it truly a Mohammadean attribute or is there a more subtle truth residing underneath the surface? Whereas an orthodox muslim would cry blasphemy at any mention of an exegesis of Mecca, a researcher will not deter from his course. Rumi and Caliph Umar were not the only Islamic personalities to doubt or subtly diverge from the authenticity of Mecca. They were followed by numerous individuals, among them being Al-Ma'rai. How could an unflinching and extremist monotheist like Muhammad give credence to a practice so paradoxical to the very ethos he claimed to be delivering from God?! The answer lies in his interactions with the pre-Islamic residents of Arabia. From adolescent he was influenced by an amalgamated myriad of Zorostrian, Pagan, Jewish and Christian formulas which he combined to revive what he called the true faith. It was a decisive catalyst of a multi-fabricated ideology which he passed of as being original. A majority of the Jewish populace played to the prophet's senses when they discarded Moses and Jesus and accepted him as the messenger of God in their stead. Thus the original Mecca was identified as Jerusalem by Muhammad. Yet when the Jews awakened to the deceit being executed right under their very noses, they immediately expelled Muhammad and his entourage. Conveniently at the onset of this expulsion the prophet received a divine commandment from God to revamp the original ethos and adopt Mecca as the new pilgrimage region. This divine version however is refuted by the prophet's intelligence, he was aware that by capturing Mecca he could re-write it's history and associations to formulate a new practice with roots in an ancient rite. In A.H. 6 the Muslims tried penetrating Mecca but were refused entry by the residents. In A.H. 7 they finally succeeded in their design, and it was then that the prophet performed the Meccan pilgrimage. 'In the tenth year A.H. Muhammad made his pilgrimage to Mecca, the old shrine of his forefathers, and every detail of superstitious observance which he fulfilled has become the norm in Islam. As Wellhausen says the result is that "we now have stations of cavalry journey without the history of the Passion." Pagan practices are explained away by inventing Moslem legends attributed to Bible characters, and the whole is an incomprehensible jumble of fictious lore."' -S. Zwemer. There is historic evidence that pre-Islamic Arabia was rife with idolatry. The Nomadic tribals were ardent worshippers of various deities encapsulated by various idols or just a singular and simplistic stone. Clement of Alexandria, ca. 190, recorded this particular fetish which was extensively rife in the pre-Islamic world. Mecca and it's inner precincts, the 'Kaaba', are not Islamic creations but were birthed in antiquity. Even the Persians allude to the cubical structure containing a black stone which was observed as being an emblem of Saturn. In the vicinity of Mecca are several other idols which have gained a superficial Muslim character by allegedly being associated with various biblical personalities. The black stone which is extensively revered by the Islamic galaxy is a meteorite and composed of iridium. It is highly doubtful whether it is truly the same stone which was gifted by Gabriel to Ishmael to construct the 'Kaaba.' The original stone was carried of as booty by the Qarmatians in the fourth century, and restored by them after a long period of time. It is highly doubtful whether they honestly retrieved and returned the original stone. Historians and archaeologists are of the mind that the stone was originally a component of a parent idol, Hubal. Wellhausen summarizes Hubal to be the original Allah, as the Meccans are known to have exclaimed 'Hurrah for Hubal' on defeating the prophet near Medina. The circumambulation of the sanctuary was another prevalent rite adopted from Pagan practices by the prophet. The seven circumbulations reflect the faith expressed by a devotee to his particular diety, these also involved the caressing and kissing of the said idol. The extensive emphasis on the evening prayers at Muzdalifah and Mina were introduced by the prophet to rebut his solar associations. The moon gifted to Guru Nanak at Mecca, which is attested to be an Islamic symbol, has it's roots in tribal theology which attested to the divinity of heavenly bodies. The excessive race between As Safa and Al-Marwa signify the muslim connection with pre-Islamic deities. Pagan devotees ran between both regions to kiss the idols of Isaf and Naila to acquire fortune. The practice of rejecting the devil via stoning is another paganistic belief. Originally it was done to acquire fortune as the seasons bypassed. One can easily summarize the pilgrimage to Mecca as being nothing more than a revamped, and rejuvenated pagan tradition given an Islamic coloring to veil it's paradoxical nature. Guru Nanak who extensively decried and criticized the hypocrisy of religions and their lies would not have attended a region of such infamy and deceit. Even Islamic extremists are stumped when asked to provide proof of the Guru ever having giving any semblance of credibility or even recognition to Mecca. His visit to the site does not classify him as an Islamist alone. His earlier ideology and concept rebut any false pretense that he was a Muslim and as such an ardent member of his creed. Yet the fundamental query, how did the Guru penetrate Mecca, still remains.The question is found in the annals of Islamic history itself. From circa 700 A.D. to 1803 A.D. Mecca was under the jurisdiction of the Ottomans. Subsequently the administration of the said region was granted to the Caliphs. It was only in the early 1900's, when the Wahabbi ideology became prevalent that it was restricted to non-muslims. Thus Guru Nanak Dev Ji (1469-1539 A.D.) easily entered the city without any constraints. 'People come from far corners of the land to throw pebbles (at Satan) and to kiss the (black stone). How strange are the things they say! Is all mankind becoming blind to the truth? O fools! Awake. The rites ye hold sacred are but a cheat contrived by men of old who lusted after wealth; and gained their lust. and died in baseness- their law is dust!' -Al-Ma'ari. http://tisarpanth.blogspot.co.nz/2013/06/the-meccan-chronicle.html

The clash and progression of titans. In the bloody struggle to gain a political precedent over the various domains of the sub-continent, in the aftermath of the mughal empire's fall, three forces came to the fore. The Marathas, the Afghanis and the Khalsa. All three were hell bent on carving extensive domains for themselves and eradicating all vestiges of any foreign state and it's subsequent polity. In this struggle the mughals were reduced to nothing more than depleted forms of their past selves, and forced to tolerate strains of vengeance and exploitation on all fronts. Whether under the Khalsa, the Marathas or the Afghanis, the mughals suffered bitter humiliation reminiscent of their parent emperor's tortures launched against their wards in past eras. Whereas the Afghanis were seen as a foreign entity vying for an Alexandrian conquest of the sub-continent, specifically Punjab; it was the Khalsa and it's contemporary Maratha entity which emerged as the home team and the potential hope of the sub-continent's sovereignty. The Maratha polity was a catalyst of it's father Shivaji's political ambition amalgamated with his subsequent humiliation at the hands of his mughal employers. He commenced his crusade in 1681 A.D. and ofught bitterly with the mughals for the succeeding 27 years. Parallel to his crusade, Guru Gobind Singh Ji manifested the Khalsa and unleashed widespread rebellion against the larger sub-continental polity, composed of various Hindu and Islamic chieftains, in the territorial domains surrounding Delhi and composing the Punjab region. Despite both the Guru and Shivaji earning numerous accolades and notable victories over their foes, they never interacted. Shivaji aimed to create a fundamental Hindu state with Hindu acting as the byword for domination, and control. The Guru aimed to strengthen the Khalsa and give it the instruction required to garner power and carve a territorial entity for itself, devoid of any non-Sikh influence. Both the Maratha and the Khalsa entity possessed views which were an essential antithesis of their parallels. Both entities, despite retaining an extensive knowledge of each other, only came in contact with each other with the success of the Maratha campaign in Delhi. The subsequent actions and operations of the Marathas soon saw an extension of their conquering precincts into Punjab, which at the time was facing an onslaught of Islamic extremism amalgamated with a political catalyst. The decisive conjuncture of the contact manifested itself during Ahmad Shah Abdali's fourth invasion of the sub-continent. Noticing the extension of the Maratha territories, and the troublesome guerrilla tactics of the Khalsa he ordered his son, Timur Shah, and general, Jahan Khan, to govern Lahore and it's surrounding precincts. An extensive number of the mughal polity's remnants submitted to their command, but a few resisted despite facing imminent eradication from their bloodthirsty foes. Adina Beg, the governor of Lahore, after taking the hasty step of defying Timur decided to call on the Khalsa for assistance. Knowing that this was a potential chance to birth and plug a power-vacuum, the Khalsa entity readily agreed and started the arduous march towards Lahore. Adina Beg however had second thoughts and it was not long before he dispatched a request for aide to the Maratha chiefs in Delhi, who in a parallel fashion to the Khalsa commenced their arduous march towards Lahore. Raghunath Rao, the foremost Maratha chieftain and a subtle politician in his own right, readily agreed on the condition that Adina Beg pay him 100,000 rupees for each day's march and 50,000 for every subsequent halt. Adina in a bid to preserve his won skin eschewed his bitterness at such an extensive demand, and readily agreed to pay. On 8th March 1758 A.D. Raghunath and his forces finally arrived at Sirhind, where he joined the Adina-Khalsa coalition. Sirhind was besieged and it's doors soon fell prey to the Khalsa-Adina-Maratha forces which indulged in widespread loot of it's treasury. In the aftermath disparities soon became evident, the Khalsa which would have sacked Sirhind with a coalition or without demanded an extensive share of the loot due to it's geographical knowledge. Raghunath and his forces, enlivened and emboldened by Adina's pay, demanded a greater share of the loot whereas Adina's own troops expressed mutinous tendencies at the evident reduction of their own share. Knowing that a clash of steel was evident due to the bitter rivalries plaguing the coalition Adina defined a new precedent for the triple alliance. The Khalsa would remain two paces ahead of it's partners. This availing of inter-coalition frictions soon saw Adina's joint entity besiege Lahore and subsequently enter it on 20th April 1758 A.D. Timur and his contemporaries had fled the region. Raghunath struck a subtle blow at the heart of the Khalsa ambitions when he appointed Adina as governor of Lahore and after discarding his Khalsa allies, extended the Maratha domains onto the precincts of Afghanistan itself. The subsequent alienation of his potential allies, the Khalsa, the Jatts and the Rajputs, soon saw him stratify himself into a corner. A situation exploited by Abdali who annihilated the Maratha influence in Punjab in 1759 A.D. The subsequent power vacuum which became evident was readily filled by the de-facto master of Punjab. The Khalsa. The Marathas dispatched various orders for assistance to their subjects but were readily refused, their alienating policies ultimately struck back at their bosom until only a few Jatt chieftains agreed to assist them out of empathy. For a year the Maratha forces danced ahead of Abdali who readily followed them until in 1761 A.D. at Panipat, he annihilated an army of 60,000 pitched Maratha warriors and their subsequent families. This parallel bloodbath was a blessing to the Khalsa, who readily exploited it and reversed the Maratha influence until ultimately it possessed Punjab and campaigned up to and into Delhi. Five years later, the remnant Maratha vestiges once more came into contact with the now dominant Khalsa. This time they were invited by Jawahar Singh of Bharatpur, the Jat monarch, to birth a coalition which would aim to annihilate Najib Ud'Dula, his father's murderer and one of the influential Ruhlia chieftains. A 15,000 strong Khalsa legion, under the command of Sardar Jassa Singh Alhuwalia easily erased the Ruhlia forces from the battleground, yet it was a bitter victory for Jawahar Singh who was soundly betrayed by Malhar Rao; the Maratha general. Rao and various Jatt chieftains negotiated a subtle treaty forcing Jawahar Singh to accept Najib Ud'Dula's influence over him. Such a decisive maneuver however inflamed Jawahar against the Maratha polity, and after a minimum conjuncture, he took 8,000 Khalsa warriors into his pay to crush the traitorous Marathas. Not only had they stalled his desire for vengeance they had also birthed a blood feud by announcing his rival sibling, Nahar Singh, as the rightful monarch of Bharatpur. A year later, at the head of his Khalsa battalion, Jawahar Singh succeeded in ousting the Maratha-cum-Nahar coalition from Dholpur and occupied it as an extension of His Bharatpur domains. In the aftermath he led his battalion to aide the Jatt prince of Gohad against a Maratha legion, an action which catalyzed in the Khalsa extensively raiding Maratha domains in central India. The dawning of 1768 A.D. saw widespread hostility which catalyzed in the assassination of Jawahar Singh and his heir Ratan Singh, the subsequent year. Their remaining heirs Ranjit Singh and Naval Singh soon birthed a bloody civil war, and battle lines were drawn once more. Ranjit Singh approached the Khalsa chieftains for aide whereas Naval summoned the Marathas, who were eager to visit vengeance upon their Khalsa foes. Twenty-fourth February 1770 A.D. saw the commencement of a bloody engagement in which the Maratha's famed cavalry clashed with the Khalsa forces. Despite the victory of Naval Singh, the Maratha cavalry was heavily mauled and was never able to garner the prominence it once held. Subsequently the Khalsa forces retreated to Punjab, safe with the knowledge that the Marathas would not mount any attack against them. 1771 A.D. saw the reassertion of Maratha dominance over an extensive portion of the sub-continent, exclusive of Punjab, and the rise of Mahadji Scindia as paramount chieftain of the Maratha entity. The following year the exiled mughal monarch was restated in his place and Mahadji entrusted with the mission of returning peace to the sub-continental domains. A ruthless exploiter Mahadji pulled his employer's strings from the commencement of his mission and settled his eyes on the Khalsa territories. Under it's various chieftains the Khalsa had been involved in the extensive plunder of the various tributaries which symbiotically supported the mughal coffers. As a result of the raids, the economic stability of the mughal entity had fallen into disarray and even the Marathas were forced to conclude that finance was a paramount issue. As a result Scindia deputed various ambassadors to parlay with the Khalsa confederacies and negotiate a peace-treaty, which would prevent them from launching their decisive raids even on Delhi itself. On the other front he gained the allegiance of Samru Begum, who possessed the sub-continent's finest artillery. The catalyst of these political brokering resulted in a joint treaty being signed on 9th May 1785 A.D. which granted the Khalsa one million rupees, on the behest of the Marathas, in exchange for the Khalsa's surrendering of the Yamuna and Gang tributaries. (Continued in Part 2). http://tisarpanth.blogspot.co.nz/2013/06/the-khalsa-confederacies-and-maratha.html Please post a successive comment on this blog with your contemporary comment on the forum. Thanks!

Earning the wrath of both Islamic fundamentalism and Hindu stratification, the Khalsa was forced to confront a bloody genocidal campaign engineered to eradicate it for the better part of the eighteenth century. Executed by various proponents of the larger Mughal state, this campaign forms an extensively bloody component of the Khalsa's history rivaled only by the Indian state's crusade to crush it's indomitable spirit. In such a bloody atmosphere the sword, obviously, became the heavily dominant instrument of usage and as such it's wielders are glorified in the annals of history even in the contemporary period. Yet history too is the instrument of man's will. It is constructed by him, recorded by him and exploited by him. As such there are many events and proponents which have been shrouded by the mists of time and are only now emerging. A specific example, from Khalsa history, is the role of the panth's educationalists during the heyday of this early genocide. The Udasis and the Nirmalas. Camouflaged by their apparel and sense of dissemination, the Udasis and Nirmalas were not greatly affected by this maniacal drive to annihilate their parallels. Despite retaining their independent status from Hinduism and Islam, they freely intermingled with members of both faiths and as such were highly influential with many eminent personalities. Not only did this grant them a reprieve from the bloodbath surrounding them, but also emboldened them to assist the militant Khalsa and it's sympathizers. Via various stratagems they managed to incorporate themselves, via deliberate fault, into the larger body of the non-Khalsa spiritual traditions abound on the sub-continent and preserve significant Khalsa shrines and a major portion of it's heritage. They were especially vital in the replenishing of the Khalsa gene pool from time to time. The Khalsa, a minority even at the time, weathered heavy casualties and as such traversed through a virtual bottleneck effect. To replinsh it's numbers it heavily relied on the doctrines disseminated by both Udasis and the Nirmalas. They convinced and emboldened the proletariat to rise against the oppression, slavery and forced poverty plaguing him. Despite this maneuver earning them the wrath of several imminent Hindu sects, especially the Brahminical elite, they continued unabashed in their activities. The chief reason for their survival can be given to their evolving mindset. Rather than expound the independence of the ten Gurus' newfound path of salvation, they painted it in heavy sub-continental philosophy in order to enlighten one to it's universality. Via this method they achieved a dual goal. Not only did they gain willing converts but also managed to retain the Khalsa's distinct persona and ethos in the latter's minds. Rather than conform to the notion of Durga appearing from flames and liberating the sub-continent and it's denizens from the Islamic yoke, they readily transformed the common man into her literal sibling. Through the employment of Dasam Bani and Sarbloh Bani, they transformed the image of Durga from a smiling, benevolent motherly multi-limbbed, feline riding female into a warrior queen. They discarded her bangles and replaced them with quoits. In her arms they placed various weapons and covered her body with armor. Her feline was tinted with blood to make it appear more fearsome. In a similar fashion they handed the same instruments to her worshippers, and gifted to them the blood-lusty steads which would carry them to and fro from the battlefield. It is highly viable and entirely plausible that specific portions of both Udasis and Nirmalas suffered fatalities via the state's hand, yet weathered these bloody blows and continued ever onwards. Such strength and valor, in the face of death whilst possessing no arms and any training in the battlefield arts, served to inspire thousands of their contemporaries to passively resist their foes. Similar to Guru Arjan Dev and Guru Teghbahadur Ji who passively fared the enemies tortures inflicted upon them. By the turn of the century however a variation was evident in the atmosphere. Long gone were the days of bloody crusades launched against the Khalsa, and long dead were there engineers. The Khalsa was now master of it's own domain and as such gained a reprieve which allowed it to annihilate the remnant vestiges of it's foes. It was during this period that both Udasi and Nirmala were awarded extensive riches and property to conduct their activities in return for the valor which they had displayed earlier. Both sects soon asserted their dominance and became a force to be reckoned with on the sub-continent, attending every major festival and such in order to disseminate the Guru's philosophy and recruit more willing individuals for the Khalsa's ranks. Based on an excerpt from: 'The Sikh Gurus and their teaching. VOLII.' http://tisarpanth.blogspot.co.nz/2013/06/camouflage-udasis-and-nirmalas-during.html

Wahegurujikakhalsawahegurujikifateh, Does anyone know the history behind Jamdhaar Karas? When were they first produced? Were they in use prior to 1469? Is their a specific rehat regarding them? Are they widely available or are they simply custom made? Wahegurujikakhalsawahegurujikifateh

Wahegurujikakhalsawahegurujikifateh Sant Gyani Baba Jarnail Singh Ji Khalsa Bhindranwale whose whole life is dedicated to attaching people to the charankamal of Satguru Sri Guru Granth Sahib Ji Maharaj. Waheguruji ਦਿੱਲੀ 7 ਜਨਵਰੀ 1986 ਨੂੰ ਅਚਾਨਕ ਮੈਨੂੰ ਆਪਣੇ ਇਕ ਨਿੱਜੀ ਦੋਸਤ ਰਾਮ ਪ੍ਰਸਾਦ ਵਰਮਾ ਦੇ ਨਾਲ ਉਸ ਦੇ ਇਕ ਰਿਸ਼ਤੇਦਾਰ ਬਾਰੂ ਮੱਲ, ਜੋ ਕੋਕਾ ਕੋਲਾ ਬਣਾਉਣ ਵਾਲੀ ਫ਼ੈਕਟਰੀ ਦਾ ਮਾਲਕ ਸੀ, ਦੇ ਘਰ ਜਾਣ ਦਾ ਮੌਕਾ ਮਿਲਿਆ। ਮੇਰੇ ਦੋਸਤ ਰਾਮ ਪ੍ਰਸਾਦ ਨੇ ਦੱਸਿਆ ਕਿ ਮੇਰੇ ਫੁੱਫੜ ਜੀ ਬਾਰੂ ਮੱਲ ਭਿੰਡਰਾਂਵਾਲੇ ਦੇ ਬਹੁਤ ਵਿਰੋਧੀ ਰਹੇ। ਜਦੋਂ ਅਸੀਂ ਉਸ ਦੇ ਦਰਵਾਜ਼ੇ ਕੋਲ ਪਹੁੰਚੇ, ਉਸ ਦੇ ਚਾਰ ਮੰਜ਼ਲ ਆਲੀਸ਼ਾਨ ਬੰਗਲੇ ਅੱਗੇ 3 ਸਕਿਉਰਿਟੀ ਗਾਰਡ ਖੜੇ ਸਨ। ਜਦੋਂ ਅਸੀਂ ਬੰਗਲੇ ਦੇ ਡਰਾਇੰਗ ਰੂਮ ਵਿੱਚ ਬੈਠੇ ਤਾਂ ਸਾਹਮਣੇ 8 ਫੁੱਟ ਦੀ ਭਿੰਡਰਾਂਵਾਲੇ ਦੀ ਤਸਵੀਰ ਦੇਖ ਕੇ ਮੇਰੇ ਪੈਰਾਂ ਹੇਠੋਂ ਜ਼ਮੀਨ ਨਿਕਲ ਗਈ। ਜਦੋਂ ਬਾਰੂ ਮੱਲ ਦੇ ਨਾਲ ਅਸੀਂ ਤਸਵੀਰ ਬਾਰੇ ਗੱਲ ਕੀਤੀ ਤਾਂ ਉਹ ਉਚੀ-ਉਚੀ ਰੋਣ ਲੱਗ ਪਿਆ। ਮੇਰੇ ਸਾਹਮਣੇ 78 ਸਾਲ ਦੇ ਬਜ਼ੁਰਗ ਦੇ ਰੋਣੇ ਨੇ ਹੋਰ ਵੀ ਹੈਰਾਨੀ ਪਾ ਦਿੱਤੀ, ਉਸ ਨੇ ਜੋ ਕਹਾਣੀ ਸੁਣਾਈ, ਉਹ ਇਸ ਤਰ੍ਹਾਂ ਹੈ ਸ਼ਹਿਰ ਲੁਧਿਆਣੇ ਵਿੱਚ ਖੇਤੀ ਨਾਲ ਸਬੰਧਤ ਲੋਹੇ ਦਾ ਸਮਾਨ ਬਣਾਉਣ ਵਾਲੇ ਵਿਨੋਦ ਕੁਮਾਰ ਨਾਂ ਦੇ ਬੰਦੇ ਦਾ ਕਾਰੋਬਾਰ ਸੀ। ਉਸ ਦੀ ਹਵੇਲੀ ਨਾਲ ਪਿੰਡ-ਪਿੰਡ ਕੱਪੜੇ ਵੇਚਣ ਵਾਲਾ ਇਕ ਗਰੀਬ ਤੇਜਿੰਦਰ ਸਿੰਘ ਰਹਿੰਦਾ ਸੀ, ਜੋ ਨਿੱਕਾ ਹੁੰਦਾ ਭਿੰਡਰਾਂਵਾਲੇ ਦੇ ਨਾਲ ਟਕਸਾਲ ਵਿੱਚ ਰਹਿੰਦਾ ਸੀ। ਭਿੰਡਰਾਂਵਾਲਾ ਦੂਰ-ਦੁਰਾਡੇ ਜਾਣ ਵੇਲੇ 2-2 ਦਿਨ ਇਸ ਕੋਲ ਰਹਿ ਕੇ ਰੱਬ ਦਾ ਨਾਮ ਜਪਦਾ। ਵਿਨੋਦ ਕੁਮਾਰ ਦੀ ਘਰ ਵਾਲੀ ਜਦੋਂ ਰਾਤ ਨੂੰ ਇਨ੍ਹਾਂ ਦ੍ਵੋਨਾਂ ਨੂੰ ਉਚੀ-ਉਚੀ ਆਵਾਜ਼ ਵਿੱਚ ਰੱਬ ਦਾ ਨਾਮ ਜਪਦੇ ਸੁਣਾਈ ਤਾਂ ਬੜਾ ਖੁਸ਼ ਹੁੰਦੀ ਅਤੇ ਇਨ੍ਹਾਂ ਦੋਹਾਂ ਤੇ ਬੜੀ ਸ਼ਰਧਾ ਰੱਖਦੀ, ਜਦੋਂ ਕਿ ਵਿਨੋਦ ਕੁਮਾਰ ਦਾ ਕੰਮ ਵਿੱਚ ਜ਼ਿਆਜਾ ਰੁੱਝਿਆ ਹੋਣ ਕਰਕੇ ਧਾਰਮਿਕ ਪਾਸੇ ਕੋਈ ਬਹੁਤਾ ਖਿਆਲ ਨਹੀਂ ਸੀ। ਵਿਨੋਦ ਕੁਮਾਰ ਦੀ ਘਰ ਵਾਲੀ ਨੈਨਾਂ ਦੇਵੀ ਉਮਰ ਵਿੱਚ ਕਾਫ਼ੀ ਵੱਡੀ ਹੋਣ ਕਰਕੇ ਇਹ ਦੋਵੇਂ ਉਸ ਨੂੰ ਮਾਤਾ ਜੀ ਕਹਿੰਦੇ ਸਨ। ਉਸ ਸਮੇਂ ਭਿੰਡਰਾਂਵਾਲਾ ਅਤਿ ਦੀ ਗਰੀਬੀ ਵਿੱਚ ਸੀ, ਸਾਰੇ ਭੈਣ-ਭਰਾ ਮੂੰਹ ਮੋੜ ਗਏ ਅਤੇ ਉਸ ਨੂੰ ਧਾਰਮਿਕ ਸਥਾਨਾਂ ਤੇ ਪੈਦਲ ਹੀ ਜਾਣਾ ਪੈਂਦਾ ਸੀ। ਇਕ ਦਿਨ ਭਿੰਡਰਾਂਵਾਲੇ ਨੇ ਆਪਣੇ ਦੋਸਤ ਨੂੰ ਇਕ ਅਜਿਹਾ ਸਾਈਕਲ ਲੈਣ ਬਾਰੇ ਪੁੱਛਿਆ ਜਿਸ ਦਾ ਮੁੱਲ ਉਸ ਸਮੇਂ 16 ਰੁਪਏ ਸੀ। ਪਰ ਤੇਜਿੰਦਰ ਸਿੰਘ ਨੇ ਆਪਣੀ ਮਾੜੀ ਮਾਲੀ ਹਾਲਤ ਹੋਣ ਕਰਕੇ 16 ਰੁਪਏ ਤੋਂ ਅਥਮਰੱਥਤਾ ਪ੍ਰਗਟਾਈ। ਤੇਜਿੰਦਰ ਸਿੰਘ ਦੀ ਮਾਂ ਬੋਲ ਬੈਠੀ ਨੈਨਾਂ ਦੇਵੀ ਨੇ ਇਹ ਗੱਲ ਸੁਣ ਲਈ। ਉਹ ਭਿੰਡਰਾਂਵਾਲੇ ਦਾ ਸਾਧ-ਬਾਣਾ ਅਤੇ ਰੱਬ ਦਾ ਨਾਮ ਜਪਦਾ ਰਹਿਣ ਕਰਕਾ ਬਹੁਤ ਸ਼ਰਧਾ ਰੱਖਦੀ ਸੀ। ਉਹ ਨੇ ਬਿਨਾਂ ਦੇਰੀ ਕੀਤੇ ਆਪਣੇ ਘਰੋਂ 16 ਰੁਪਏ ਲਿਆ ਕੇ ਭਿੰਡਰਾਂਵਾਲੇ ਦੇ ਅੱਗੇ ਰੱਖ ਦਿੱਤੇ ਤਾਂ ਭਿੰਡਰਾਂਵਾਲੇ ਨੇ ਬੜੀ ਹਲੀਮੀ ਨਾਲ ਨਾਂਹ ਕਰ ਦਿੱਤੀ। ਪਰ ਨੈਨਾਂ ਦੇਵੀ ਅਤੇ ਤੇਜਿੰਦਰ ਸਿੰਘ ਦੀ ਮਾਤਾ ਨੇ ਜ਼ੋਰ ਦੇ ਕੇ ਉਸ ਦੀ ਜੇਬ ਵਿੱਚ ਪੈਸੇ ਪਾ ਦਿੱਤੇ। ਇਹ ਘਟਨਾ 1964 ਦੀ ਹੈ, ਸਮਾਂ ਬਦਲ ਗਿਆ। ਤੇਜਿੰਦਰ ਸਿੰਘ 1967 ਵਿੱਚ ਲੁਧਿਆਣਾ ਸ਼ਹਿਰ ਛੱਡ ਕੇ ਕਲਕੱਤੇ ਚਲਾ ਗਿਆ ਅਤੇ ਭਿੰਡਰਾਂਵਾਲੇ ਦਾ ਉਸ ਜਗ੍ਹਾ ਆਉਣਾ-ਜਾਣਾ ਖ਼ਤਮ ਹੋ ਗਿਆ। ਉਧਰ ਨੈਨਾਂ ਦੇਵੀ ਦੀ ਲੜਕੀ ਮਈਆਂ ਦਿੱਲੀ ਦੇ ਬਾਰੂ ਮੱਲ ਤੇ ਪੋਤੇ ਅਸ਼ਵਨੀ ਕੁਮਾਰ ਨਾਲ ਵਿਆਹੀ ਗਈ। ਉਸ ਦੇ ਘਰ ਪੁੱਤਰ ਨੇ ਜਨਮ ਲਿਆ। ਉਸ ਦਾ ਨਾਮ ਸੰਦੀਪ ਰੱਖਿਆ ਗਿਆ। ਜਦੋਂ ਸੰਦੀਪ 11 ਸਾਲ ਦੀ ਉਮਰ ਵਿੱਚ ਸੀ ਤਾਂ ਉਸ ਨੂੰ ਦਿਮਾਗ ਦਾ ਕੈਂਸਰ (ਬਰੇਨ ਟਿਊਮਨ) ਹੋ ਗਿਆ, ਜਿਸ ਦਾ ਪਹਿਲਾ ਬੰਬਈ ਅਤੇ ਫਿਰ ਇੰਗਲੈਂਡ ਤੋਂ ਇਲਾਜ ਕਰਵਾਇਆ ਗਿਆ। 2 ਸਾਲ ਇਲਾਜ ਚੱਲਿਆ, ਅਖ਼ੀਰ ਡਾਕਟਰਾਂ ਨੇ ਕਹਿ ਦਿੱਤਾ ਕਿ ਇਹ ਬੱਚਾ ਵੱਧ ਤੋਂ ਵੱਧ ਸਿਰਫ਼ 3 ਸਾਲ ਜਿਊਂਦਾ ਰਹੇਗਾ, ਸ਼ਾਇਦ ਇਸ ਬੱਚੇ ਦਾ ਅੰਤ ਬਹੁਤ ਦਰਦਨਾਕ ਹੋਵੇ। ਉਸ ਤੋਂ ਬਾਅਦ ਘਰ ਵਿੱਚ ਬਹੁਤ ਜਗਰਾਤੇ ਅਤੇ ਬਹੁਤ ਪੁੰਨਦਾਨ ਕਰਾਏ ਗਏ, ਰਿਸ਼ੀਕੇਸ਼ ਜਾ ਕੇ ਬੜੇ ਰਿਸ਼ੀਆਂ ਤੋਂ ਅਸ਼ੀਰਵਾਦ ਲਈ। ਬੜੇ ਸੰਤਾਂ ਦੇ ਘਰ ਵਿੱਚ ਪੈਰ ਪੁਆਏ, ਬੜੀਆਂ ਸੇਵਾਵਾਂ ਕੀਤੀਆਂ। ਦੂਰ-ਦੂਰ, ਜਿਸ ਸੰਤ ਦੀ ਗੱਲ ਹੁੰਦੀ, ਜਾ ਪੈਰ ਫੜੇ। ਪਰ ਬੱਚੇ ਦੀਆਂ ਡਾਕਟਰੀ ਰਿਪੋਰਟਾਂ ਦਿਨੋ ਦਿਨ ਮਾੜੀਆਂ ਹੀ ਆਉਂਦੀਆਂ ਰਹੀਆਂ। ਅਖ਼ੀਰ ਕੈਂਸਰ 82% ਤੱਕ ਆਉਣਾ ਕਬਜ਼ਾ ਕਰ ਗਿਆ। ਜਦੋਂ ਕਦੇ ਬੀਮਾਰੀ ਨਾਲ ਕੁਰਲਾਉਂਦਾ ਤਾਂ ਮਾਂ-ਪਿਉ ਤਾਂ ਕੀ, ਘਰ ਦੀਆਂ ਕੰਧਾਂ ਵੀ ਰੋਣ ਲੱਗ ਜਾਂਦੀਆਂ। ਸਾਨੂੰ ਕਰਨਾਟਕ ਵਿੱਚ ਇਕ ਬਹੁਤ ਉਘੇ ਸੰਤ ਭੈਣੀ ਨਾਥ ਦੀ ਦੱਸ ਪਈ। ਦੱਸਿਆ ਗਿਆ ਕਿ ਜੇ ਭੈਣੀ ਨਾਥ ਖੁਸ਼ ਹੋ ਗਿਆ ਤਾਂ ਸਭੇ ਬੀਮਾਰੀਆਂ ਚੁੱਕੀਆਂ ਜਾਣਗੀਆਂ। ਪਰ ਬਾਰੂ ਮੱਲ 60 ਤੋਂ ਉਪਰ ਸੰਤਾਂ ਨੂੰ ਸਿਰਫ਼ 2 ਸਾਲ ਵਿੱਚ ਮਿਲ ਚੁੱਕਿਆ ਸੀ। ਪਰ ਕੋਈ ਅਸਰ ਨਹੀਂ ਹੋਇਆ ਸੀ। ਪਰ ਡੁੱਬਦੇ ਨੂੰ ਤਿਨਕੇ ਦਾ ਸਹਾਰਾ ਦੇ ਅਨੁਸਾਰ ਇਹ ਸਾਰਾ ਪਰਿਵਾਰ ਭੈਣੀ ਨਾਥ ਕੋਲ ਪਹੁੰਚ ਗਿਆ। ਉਥੇ ਹਜ਼ਾਰਾਂ ਦੀ ਭੀੜ ਹੋਣ ਕਰਕੇ ਤੀਸਰੇ ਦਿਨ ਉਸ ਨੂੰ ਮਿਲਣ ਦੀ ਵਾਰੀ ਆਈ। ਉਸ ਨੇ ਬੜੇ ਆਦਰ ਮਾਣ ਨਾਲ ਇਨ੍ਹਾਂ ਦੀ ਕਹਾਣੀ ਸੁਣੀ ਅਤੇ 101 ਗਊਆਂ ਨੂੰ ਪੱਠੇ ਅਤੇ 51 ਪੰਡਿਤਾਂ ਨੂੰ ਖੀਰ ਦਾ ਪ੍ਰਸ਼ਾਦ ਖੁਆਉਣ ਅਤੇ ਗੰਗਾ ਦਾ ਇਸ਼ਨਾਨ ਕਰਨ ਦੀ ਹਦਾਇਤ ਦੇ ਦਿੱਤੀ ਅਤੇ ਪੂਰਾ ਯਕੀਨ ਦਿਵਾਇਆ ਕਿ ਬੱਚਾ 100 ਸਾਲ ਤੱਕ ਜੀਵੇਗਾ। ਪਰਿਵਾਰ ਕੁਝ ਆਸਾਂ ਤੱਕ ਕੇ ਵਾਪਸ ਮੁੜਿਆ। ਸਭ ਕੁਝ ਉਸੇ ਤਰ੍ਹਾਂ ਕੀਤਾ ਗਿਆ ਪਰ ਜਦੋਂ ਡਾਕਟਰੀ ਰਿਪੋਰਟ ਆਈ ਤਾਂ ਅੱਗੇ ਨਾਲੋਂ ਵੀ ਮਾੜੀ ਸੀ। ਕੈਂਸਰ ਹੋਰ ਅੰਗਾਂ ਵਿੱਚ ਵੀ ਵਧ ਗਿਆ ਸੀ। ਅਖ਼ੀਰ ਸਮਾਂ ਬੀਤਿਆਂ, ਡਾਕਟਰਾਂ ਦੇ ਕਹਿਣ ਅਨੁਸਾਰ ਪੂਰੇ ਤਿੰਨ ਸਾਲਾਂ ਵਿੱਚ ਕੈਂਸਰ 93% ਤੇ ਪਹੁੰਚ ਘਿਆ ਅਤੇ ਬੱਚਾ ਨੀਮ-ਬੇਹੋਸੀ ਵਿੱਚ ਚਲਿਆ ਗਿਆ। ਇਹ ਗੱਲ 1983 ਦੀ ਹੈ। ਇਕ ਦਿਨ ਅਚਾਨਕ ਹੀ ਬੱਚੇ ਦੀ ਨਾਨੀ (ਨੈਨਾਂ ਦੇਵੀ) ਨੇ ਬੱਚੇ ਨੂੰ ਅਕਾਲ ਤਖ਼ਤ ਤੇ ਭਿੰਡਰਾਂਵਾਲੇ ਕੋਲ ਲਿਜਾਣ ਦੀ ਜ਼ਿੱਦ ਕੀਤੀ। ਉਨ੍ਹਾਂ ਦਿਨਾਂ ਵਿੱਚ ਭਿੰਡਰਾਂਵਾਲੇ ਦੀ ਪੂਰੀ ਤਰ੍ਹਾਂ ਚੜ੍ਹ ਮੱਚੀ ਹੋਈ ਸੀ। ਜਦੋਂ ਇਹ ਗੱਲ ਬੱਚੇ ਦੇ ਦਾਦੇ ਬਾਰੂ ਮੱਲ ਨੇ ਸੁਣੀ ਤਾਂ ਉਹ ਅੱਗ-ਬਬੂਲਾ ਹੋ ਗਿਆ ਅਤੇ ਭਿੰਡਰਾਂਵਾਲੇ ਨੂੰ ਬਦਮਾਸ਼ ਕਾਤਲ ਕਹਿ ਕੇ ਗਾਲ੍ਹਾਂ ਕੱਢਣ ਲੱਗ ਪਿਆ। ਪਰ ਨੈਨਾਂ ਦੇਵੀ ਤੇ ਕੋਈ ਅਸਰ ਨਾ ਹੋਇਆ। ਉਸ ਦੀ ਆਪਣੀ ਭਿੰਡਰਾਂਵਾਲੇ ਪ੍ਰਤੀ ਸ਼ਰਧਾ ਸੀ। ਅਖ਼ੀਰ 3-4 ਦਿਨਾਂ ਬਾਅਦ ਨੈਨਾਂ ਦੇਵੀ ਦੇ ਜ਼ੋਰ ਦੇਣ ਤੇ ਸਾਰੇ ਮੰਨ ਗਏ, ਪਰ ਬਾਰੂ ਮੱਲ ਨੇ ਇਹ ਸ਼ਰਤ ਰੱਖ ਲਈ ਕਿ ਉਹ ਨਹੀਂ ਜਾਵੇਗਾ। ਬਾਰੂ ਮੱਲ ਦੇ ਤਿੰਨੇ ਮੁੰਡੇ, ਨੂੰਹ ਅਤੇ ਸੰਦੀਪ ਦੇ ਨਾਲ ਨਾਨਾ-ਨਾਨੀ ਅਤੇ ਮਾਮਾ-ਮਾਮੀ ਸਾਰੇ ਜਣੇ ਅਕਾਲ ਤ੍ਰਖ਼ਤ ਤੇ ਆ ਗਏ। ਬੱਚਾ ਨੀਮ ਬੇਹੋਸ਼ ਸੀ। ਭਾਵੇਂ ਨੈਨਾਂ ਦੇਵੀ ਨੂੰ ਭਿੰਡਰਾਂਵਾਲੇ ਨੂੰ ਦੇਖੇ 26 ਸਾਲ ਹੋ ਗਏ ਸਨ, ਪਰ ਉਹ ਅਖ਼ਬਾਰਾਂ ਵਿੱਚ ਫ਼ੋਟੋ ਦੇਖਦੀ ਰਹਿੰਦੀ ਸੀ। ਜਦੋਂ ਨੈਨਾਂ ਦੇਵੀ ਨੇ ਜਾ ਕੇ ਆਪਣੀ ਪਹਿਚਾਣ ਕਰਵਾਈ ਅਤੇ ਸੰਤਾਂ ਦੇ ਦੋਸਤ ਤੇਜਿੰਦਰ ਸਿੰਘ ਬਾਰੇ ਦੱਸਿਆ ਤਾਂ ਭਿੰਡਰਾਂਵਾਲੇ ਨੇ ਨੈਨਾਂ ਦੇਵੀ ਨੂੰ ਪਛਾਨਣ ਵਿੱਚ ਇਕ ਮਿੰਟ ਵੀ ਨਾ ਲਾਇਆ, ਬੜੇ ਆਦਰ-ਸਤਿਕਾਰ ਨਾਲ ਬਿਠਾਇਆ ਗਿਆ ਅਤੇ ਬਦਾਮਾਂ ਨਾਲਾ ਦੁੱਧ ਪੇਸ਼ ਕੀਤਾ ਗਿਆ। ਇਸ ਦੌਰਾਨ ਪਹਿਲਾ ਆਈ ਹੋਰ ਸੰਗਤ ਵੀ ਬੈਠੀ ਸੀ, ਹਰ ਕੋਈ ਆਪਣੇ ਦੁਖੜੇ ਸੁਣਾ ਰਿਹਾ ਸੀ, ਜੋ ਘਰੇਲੂ ਝਗੜੇ ਸਨ। ਉਨ੍ਹਾਂ ਦਾ ਨਿਪਟਾਰਾ ਤਾਂ ਉਹ ਤੁਰੰਤ ਹੀ ਕਰ ਰਿਹਾ ਸੀ ਅਤੇ ਜੋ ਬੀਮਾਰੀ ਨਾਲ ਪੀੜਤ ਸਨ, ਉਨ੍ਹਾਂ ਨੂੰ ਰੱਬ ਦੇ ਭਾਣੇ ਵਿੱਚ ਰਹਿ ਕੇ ਨਾਮ ਜਪਣ ਨੂੰ ਕਹਿ ਰਿਹਾ ਸੀ। ਇਸੇ ਦੌਰਾਨ ਭਿੰਡਰਾਂਵਾਲੇ ਨੇ ਬੈਠੀ ਸੰਗਤ ਦੇ ਦੁੱਖ-ਸੁੱਖ ਨਿਪਟਾ ਕੇ ਨੈਨਾਂ ਦੇਵੀ ਦੇ ਪਰਿਵਾਰ ਨੂੰ ਇਕ ਪਾਸੇ ਕਰ ਲਿਆ। ਕੁਝ ਚਿਰ ਤੇਜਿੰਦਰ ਸਿੰਘ ਬਾਰੇ ਗੱਲਾਂ ਕੀਤੀਆਂ ਅਤੇ ਬਾਅਦ ਵਿੱਚ ਆਉਣ ਦਾ ਕਾਰਨ ਪੁੱਛਿਆ ਤਾਂ ਨੈਨੀ ਦੇਵੀ ਉਚੀ ਉਚੀ ਰੋਣ ਲੱਗ ਪਈ। ਇਸ ਦੇ ਨਾਲ ਬੱਚੇ ਦੇ ਮਾਤਾ-ਪਿਤਾ ਅਤੇ ਸਾਰਾ ਪਰਿਵਾਰ ਰੋਣ ਲੱਗ ਪਿਆ। ਸੰਤ ਕੁਝ ਗੰਭੀਰ ਹੋ ਗਏ ਅਤੇ ਸਭ ਨੂੰ ਦਿਲਾਸਾ ਦਿੱਤਾ। ਸੰਦੀਪ ਦੇ ਚਾਚੇ ਨੇ ਸਾਰ ਵਿਥਿਆ ਭਿੰਡਰਾਂਵਾਲੇ ਦੇ ਅੱਗੇ ਖੋਲ੍ਹ ਸੁਣਾਈ ਅਤੇ ਦੱਸਿਆ ਕਿ ਅਸੀਂ ਸਭ ਸੰਤਾਂ-ਮਹਾਂਪੁਰਸ਼ਾਂ ਦੇ ਬਚਨ ਮੰਨੇ ਅਤੇ ਡਾਕਟਰੀ ਤੌਰ ਤੇ ਇੰਗਲੈਂਡ ਤੱਕ ਗਏ ਹਾਂ ਪਰ ਬੱਚਾ ਅਖ਼ੀਰਲੀ ਸਟੇਜ ਵਿੱਚ ਹੈ। ਸਿਰਫ਼ ਇਕ ਜਾਂ ਦੋ ਮਹੀਨੇਅਤੇ ਨੈਨਾਂ ਦੇਵੀ ਫਿਰ ਰੋਣ ਲੱਗ ਪਈ। ਭਿੰਡਰਾਂਵਾਲਾ ਕੁਝ ਚਿਰ ਚੁੱਪ ਰਿਹਾ ਅਤੇ ਬੱਚੇ ਨੂੰ, ਜੋ ਨੀਮ ਬੇਹੋਸੀ ਵਿੱਚ ਸੀ, ਨੂੰ ਚੁੱਕ ਕੇ ਗੋਦੀ ਵਿੱਚ ਬਿਠਾ ਲਿਆ। ਉਸ ਨੇ ਬੱਚੇ ਦੇ ਮੱਥੇ ਤੇ ਕੁਝ ਚਿਰ ਹੱਥ ਰੱਖਿਆ, ਫਿਰ ਨਿਰਮਲ ਸਿੰਘ ਦੇ ਨਾਂ ਦੇ ਇਕ ਸਿੰਘ ਨੂੰ ਆਵਾਜ਼ ਮਾਰੀ ਅਤੇ ਕਿਹਾ ਇਸ ਨੂੰ ਸਰੋਵਰ ਵਿੱਚ ਲੈ ਜਾਵ ਅਤੇ ਬੁੱਕਾਂ ਨਾਲ ਓਨਾ ਚਿਰ ਇਸ ਦੇ ਸਿਰ ਵਿੱਚ ਪਾਣੀ ਪਾਓ, ਜਿੰਨਾ ਚਿਰ ਤੁਸੀਂ ਸੁਖਮਨੀ ਸਾਹਿਬ ਦਾ ਪਾਠ ਪੂਰਾ ਨਹੀਂ ਕਰ ਲੈਂਦੇ। ਜਦੋਂ ਪਾਠ ਦਾ ਭੋਗ ਪਵੇ, ਫੇਰ ਦਰਬਾਰ ਸਾਹਿਬ ਜਾ ਕੇ ਅਰਦਾਸ ਕਰ ਅਤੇ ਪਰਿਵਾਰ ਨੂੰ ਹਦਾਇਤ ਕੀਤੀ ਕਿ ਇਸ ਦੇ ਨਮਿੱਤ ਅੰਮ੍ਰਿਤਸਰ ਵਿੱਚ ਹੀ ਇਕ ਸਿੰਘ ਦੇ ਘਰ ਕਰਨਾ। ਮਲ-ਮੂਤਰ ਜਾਣ ਸਮੇਂ ਪਾਠੀ ਸਿੰਘ ਏਨਾ ਉਚੀ ਪਾਠ ਕਰਨ ਕਿ ਬੱਚੇ ਦੇ ਕੰਨੀਂ ਸੁਣਿਆ ਜਾਵੇ ਅਤੇ ਭਿੰਡਰਾਂਵਾਲੇ ਨੇ ਆਪਣੇ ਸਿੰਘ ਨਿਰਮਲ ਸਿੰਘ ਨੂੰ ਕਿਹਾ ਕਿ ਪਾਠੀ ਉਹ ਲਵੋ, ਜਿਨ੍ਹਾਂ ਨੇ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ 25-25 ਵਾਲ ਸੰਥਿਆ ਕੀਤੀ ਹੋਵੇ। ਸਾਰਾ ਕੁਝ ਇਸੇ ਤਰ੍ਹਾਂ ਕੀਤਾ ਗਿਆ। ਤੀਜੇ ਦਿਨ ਭੋਗ ਪੈ ਗਿਆ। ਭੋਗ ਪੈਣ ਤੋਂ ਬਾਅਦ ਸਾਰਾ ਟੱਬਰ ਫੇਰ ਭਿੰਡਰਾਂਵਾਲੇ ਕੋਲ ਆਇਆ ਅਤੇ ਭਿੰਡਰਾਂਵਾਲੇ ਨੇ ਨੈਨਾਂ ਦੇਵੀ ਨੂੰ ਕਿਹਾ ਕਿ ਅੱਜ ਤੋਂ ਬਾਅਦ ਇਸ ਬੱਚੇ ਦੇ ਸਿਰ ਦੇ ਵਾਲ ਨਹੀਂ ਕੱਟਣੇ। ਅਗਰ ਗੁਰੂ ਰਾਮਦਾਸ ਜੀ ਨੇ ਚਾਹਿਆ ਤਾਂ ਇਸ ਦੀ ਬੀਮਾਰੀ ਦੂਰ ਕਰ ਦੇਣਗੇ। ਨੈਨਾਂ ਦੇਵੀ ਤੋਂ ਬਗੈਰ ਬਾਕੀ ਸਾਰਾ ਪਰਿਵਾਰ ਮਾੜਾ-ਮੋਟਾ ਮਨ ਵਿੱਚ ਵਿਸ਼ਵਾਸ ਕਰਕੇ ਵਾਪਸ ਮੁੜਿਆ ਪਰ ਬੱਚੇ ਦੀ ਨਾਨੀ ਨੈਨਾ ਦੇਵੀ ਪੂਰੀ ਖੁਸ਼ ਸੀ, ਜਦੋਂ ਇਸ ਟੱਬਰ ਦੀਆਂ ਦੋਨੇ ਕਾਰਾਂ ਪਾਣੀਪਤ ਲੰਘੀਆਂ ਤਾਂ ਬੱਚਾ ਇਕ ਦਿਨ ਉਠ ਖਲੋਤਾ ਤੇ ਜਿਹੜਾ ਬੱਚੇ ਪਿਛਲੇ 7 ਮਹੀਨਿਆਂ ਤੋਂ ਗੁਲੂਕੋਜ਼ ਤੇ ਜਿਉਂਦਾ ਰਹਿ ਰਿਹਾ ਸੀ, ਉਸ ਨੇ ਖਾਣ ਨੂੰ ਮੰਗਿਆ। ਸਾਰੇ ਪਰਿਵਾਰ ਵਿੱਚ ਖੁਸ਼ੀ ਦੀ ਲਹਿਰ ਦੌੜ ਗਈ। ਬੱਸ ਫੇਰ ਕੀ, ਬੱਚੇ ਦੀਆਂ ਹਰਕਤਾਂ ਦਿਨੋ-ਦਿਨ ਬਦਲਦੀਆਂ ਗਈਆਂ ਅਤੇ 23 ਦਿਨੋਂ ਪਿਛੋਂ ਜਦੋਂ ਬੱਚੇ ਦੀ ਰਿਪੋਰਟ ਆਉਣੀ ਸੀ ਤਾਂ ਡਾਕਟਰਾਂ ਦੀ ਟੀਮ ਮੂੰਹ ਵਿੱਚ ਉਂਗਲਾਂ ਦੇ ਰਹੀ ਸੀ, ਜਦੋਂ ਸਾਰੀ ਕਹਾਣੀ ਦੱਸੀ ਗਈ, ਬੱਸ ਫੇਰ ਤਾਂ ਸਾਰੇ ਇਕ ਦੂਜੇ ਵੱਲ ਤੱਕ ਰਹੇ ਸਨ। ਬਾਰੂ ਮੱਲ ਕਹਿ ਰਿਹਾ ਸੀ ਕਿ ਮੈਂ ਹੁਣ ਪਛਤਾ ਰਿਹਾ ਹਾਂ ਕਿ ਉਸ ਸਮੇਂ ਇਹੋ ਜਿਹੇ ਮਹਾਂਪੁਰਸ਼ਾਂ ਦੇ ਮੈਂ ਕਿਉਂ ਨਾ ਦਰਸ਼ਨ ਕਰ ਸਕਿਆ। ਜਿਹੜਾ ਸਾਡਾ ਬੱਚਾ ਕਈ ਸੈਂਕੜੇ ਸੰਤਾਂ, ਦਾਨ-ਪੁੰਨ ਕਰਨ ਦੇ ਬਾਵਜੂਦ, ਭੈਣੀ ਨਾਥ ਦੀ ਸ਼ਰਨ ਗਏ ਤੋਂ ਬਾਅਦ ਅਤੇ ਇੰਗਲੈਂਡ ਤੱਕ ਡਾਕਟਰੀ ਇਲਾਜ ਹੋਣ ਤੋਂ ਬਾਅਦ ਮੌਤ ਦੇ ਮੂੰਹ ਦੇ ਵੱਲ ਵਧ ਰਿਹਾ ਸੀ, ਅੱਜ ਸਾਡਾ ਉਹੀ ਬੱਚਾ ਮੈਡੀਕਲ ਦੀ ਪੜ੍ਹਾਈ ਵਿੱਚ ਫਸਟ ਆ ਰਿਹਾ ਹੈ Wahegurujikakhalsawahegurujikifateh

I had this question in my mind from 4-5 months.... I had a conversation with a sikh...... He said Khalsa panth is our 12th Guru..... Is it so? How panth is Guru?

I have been thinking instead of writing a boring romance novel set during the Second Anglo-Sikh War, I should write a science-fiction dystopian novel set in the future. The plot of the novel will take place well into the late 22st century in India at a time when the entire world is going through serious environmental degradation, economic chaos and political turmoil. All the countries in the world has merged into several huge countries and is run by tyrannical dictators and a powerful ruling class while the overwelming majority have to endure crushing poverty. The Sikhs despite the world population sitting at 12 billion in 2198 has seen their numbers decline from 25 million in 2013 to 1.2 million in 2198 due to government sponsored genocide, wars, and ethnic displacement. The Sikhs in this dystopian novel are scattered in all 10 countries of the world after the entire Sikh population was expelled from the Punjab in the late 21st century following a major unsuccessful rebellion against the corrupt ruthless dictatorship of the Merged Asian nation of the South Asian Republic in 2114. The main protagonist in this novel is a young Amritdhari Sikh in his early 20’s named Paramjit Singh who belongs to the Akhand Kirtani Jatha. He is captured by government forces in Mumbai after leading an uprising against food shortages. As punishment he is experimented on by a government scientist who specializes in genetic engineering transforming Paramjit Singh into a half-human half-lion hybrid who will undergo brain implants so he can be part of an army of half-human half-animal hybrid soldiers who will exhibit total loyalty to the dictatorship while deploying brutal unorthodox methods to keep the poverty stricken peasants under control. He manages to escape after his transformation but before he has computer implants surgically inserted into his brain to erase his free will. He goes on to unite the Sikh people and lead a worldwide rebellion against the 10 dictatorships of the world. Below is a picture of what I would think Paramjit Singh would look like but he would be in Khalsa uniform like the man beside Jarnail Singh Bhindranwale in the next picture.

Curious to see what sangat believes.

VJKK VJKF! The time has come for the Khalsa to unite. It's simple, if you have hatred towards any Amritdhari, brush it aside NOW! Next time you see the person, say Fateh! and give a smile! If you do not speak to family members, start speaking, ring, say Fateh! and talk about the Panth. Theres no point in have petty issues and breaking up the panth. If two brothers fight, the 5 kila land they own will become divided. If they stay together they will have it all. If Khalsa sticks together, and gets inner Raaj via Nitnem and Bani, Naam......then Outer Raaj will be easier. Forget the hatred, get friendly again with the Khalsa and feel the Anand. Try it. Does not matter if some one slandered you behind your back, spread rumours, attacked you, no matter Amritdhari or not, befriend all and stay as Family. VJKK VJKF!

Sorry not a member - simply a reader but wanted to share this video wit all of you. It's a must watch, a bit long but worth it. trust me.

This blog here has started a series on top 20 Sikh battles. It is quite interesting actually. Take a look at the narratives. Top 20 Sikh battles. An almost paradoxical and polarizing statement, especially in face of the fact that Sikhs have been involved in countless battles since time immemorial; which not only highlight their legendary valor but almost supernatural acceptance of death. These 20 battles, however, have been singled out due to the astronomical factors orbiting them. Chamkaur, Sabroan, Manochal are only a few of the names which bring to mind images of astronomical legions facing an almost preposterous number of defenders. The outcome, in these battles, was already evident even before steel clashed upon steel, and cannons fired upon bodies of men, yet in spite of this the Sikh warriors who participated in these battles fought to their last drop of blood and continue to inspire individuals today to face death with a resolute calmness. The world might pay obeisance to one Thermopylae, where 300 Spartans squared off against Xerxes's Persian hordes, yet the Sikh nation has 20 separate Thermopylae's. The First Battle: Chamkaur. Fought in 1705 A.D. The birth of these 20 battles can be pinpointed back to Chamkaur, where a contingent of 40 Sikhs faced the titanically humongous 40,000 strong mughal detachment, sent to pursue their commander-in-chief, and spiritual master, Guru Gobind Singh. The background to Chamkaur is as bloody as it is complex. It was the catalyst of almost two years of warfare involving hundreds of fatalities on both the offending and defending sides. The tenth Sikh Guru, Guru Gobind Singh's, call to arms and the creation of the Khalsa- a militant entity consisting of saint-warriors- had not gone down well with the Hindu monarchs whose principalities bordered his. The induction of victims of political and religious extremism into the Khalsa convinced the monarchs that their way of life was in danger, and the Guru possessed a threat to their suzerainty. They had already measured swords with him before and come out the worst for the wear. To this end they decided to approach their overlord; the mughal emperor Aurangzeb for assistance in curbing what they saw as the Guru's growing revolution. Aurangzeb was already aware of the Guru's revolutionary tenacities and militant spirit combined with a natural charitable nature. The Guru's doors were constantly open to any individual who was persecuted by the state on the basis of his faith or beliefs. To this end Aurangzeb had placed constant surveillance on the Guru. He had had also ordered the execution of the Guru's father, and predecessor Guru, Guru Teghbahadur, who had advocated multi-religiosity and in doing so had defied the state. This and the constant implorements of the Hindu monarchs, convinced Aurangzeb that the Guru was after his own suzerainty despite being aware that the Guru harbored no political ambitions or convictions. To this end he summoned his generals, and soon a combined force of imperial and royalist troops set out for Anandpur, the Guru's stronghold. The Guru however had not been sitting idle during this time. He had been constantly attacked in the early 1700's by royalist forces seeking to evict him from Anandpur, which had been purchased by his father from the King of Assam. Realizing that his foes would now petition Aurangzeb and whip up a frenzy of religious extremism to subdue him, and the Khalsa as a result, he started strengthening the Khalsa forces and his sub-ordinate strongholds. As a result, by the time the joint force arrived in May the Guru was well prepared to enter into combat with them. Anandpur, the central stronghold, was situated on mountainous terrain and the Khalsa exploited this well. It launched a rain of bullets and arrows upon it's foes down below, and the Guru personally lead his fighting forces into hand-to-hand combat, slowly decimating the enemy's best warriors and generals. For more than seven months the Khalsa held out despite suffering from a lack of edibles and scarcity of water. It's ever ready state, along with it's war-like temperament proved too much for even the imperialst's moral who soon started losing spirit. Ultimately a conference was called by the joint nerve center of the mughal-royalist force, and a plan was born. Both Hindu and Mughal officials would petition the Guru, by swearing on the cow and Quran, to evacuate Anandpur. The Guru, who they predicted,would surely accept this and would be attacked as he was leaving and the Khalsa would be permanently decimated. Unbeknownst to them, the Guru had already second-guessed their treacherous maneouvre and by the time their petition arrived was in no mood to leave. He decided to wait out and improvise upon his situation. The Khalsa too supported him in this, and ultimately after forcing the imperialo-royalist force through a nerve-wracking wait decided to leave on the 5th of December, 1705 A.D. Just as the Guru had suspected his treacherous foes attacked him, and in the ensuing confusion the Khalsa attempted to cross the river Sira which was in full spate. As a result the Guru was separated from his main body of 200 soldiers, and his mother and two younger sons. After crossing onto the other side of Sirsa a head count was taken and it was discovered that only 40 warriors were left with the Guru. These 40 also included the Guru's two elder sons and apostolic body, the 'Panj Piares' or five beloved ones. After assessing his situation the Guru lead his charges into a nearby brick dwelling and decided to seek shelter from an impeding storm. Unbeknownst to them however a strong detachment of up to 40,000 soldiers was heavily embroiled in their pursuit and soon had them besieged. With no food or water, and only 40 men with him it was up to the Guru to decide the fate of the Khalsa at this critical juncture. Would he surrender or would he declare combat? He decided to opt for the latter. It is said that when a certain number of generals came to ask the Guru to surrender, his answer was a hail of arrows which soon had them fleeing and declaring an imminent charge on his position. The Guru in the meantime had assessed his situation, his men possessed arrows and a small number of guns. If used properly and sparingly these could inflict heavy casualties on the enemy. Secondly his location was surrounded by high walls, which acted in the same capacity as the fort walls at Anandpur. Not only did they provide a vantage point for him but could also be used as cover for his archers and snipers. His men also carried bladed weapons, which would prove useful in hand to hand combat and thirdly they still retained their horses with them. If it came to charging out into the midst of the enemy and/or making a quick getaway (which at the time seemed impossible) than these would prove quite instrumental. Thus with his capacities assessed and his men readied the Guru alongst with his men launched a tirade of death upon the charging imperialist troops. One also has to take into consideration the battlefield itself. If the imperial generals spread their forces out than only a sub-section would reach the designated target, whilst the others would be thinly spread out and easy picking for a sniper or archer. Thus they decided to crowd their men into lines which would charge the dwelling. They however had not suspected the Guru's resilience and were badly beaten back the first time more so, it seems, due to shock and surprise at the valor displayed by their providential prey. Soon however the Khalsa artillery began to decrease and a decision was taken to start sending out individual platoons to challenge the enemy to hand-to-hand combat. 5 warriors, armed to the teeth, were sent out and their companions in arms waited to see the result of their choice. The awe which the Persians must have experienced at Thermopylae, was also evident in their descendant's faces. Their 5 foes, preposterously, proved to be a strong wall slaughtering imperialists left, right and center Each and every time a soldier tried rushing them he was immediately cut down and trampled upon. With their bloodied beards and bodies, the Khalsa warriors fought with the air of men who carried the desire to marry death. Ultimately this wish was finalized as one by one they began to fall and ultimately not even one remained standing. The awed imperialists once more gathered together and again raced towards the Guru's position. The Guru who had been watching from the top of the structure, and was in an exposed position, shouting out war cries was now approached by his eldest son Ajit Singh. At only fifteen years of age, this son of the Guru had already proven himself as a resolute general and resilient warrior. He expressed his desire to his father that he too wanted to go out into the battle field and measure swords with the enemy, and go the way of his Khalsa brethren. The Guru at the time handed him a spear, mounted him on a horse and with his full blessings sent him with four others, into the midst of the regrouping enemy. Ajit Singh and his companions too proved to be an immovable wall in the face of the enemy, and steadfastly decapitated any soldier valorous enough to step into their path. In the midst of the battle Ajit Singh finally singled out a prominent enemy general, and with all the force he could muster, speared him through the heart and deprived the enemy of one of it's strategic brain cells. Ultimately Ajit Singh too went the same way as his predecessors, and on seeing this the Guru expressed his joy and picked up the tendum with which he was shouting his war cries. By this instance in time the enemy had been pushed far enough back to grant the Khalsa and the Guru a reprieve. Yet this situation lasted only a few moments, soon the imperialist hordes were once more charging towards their target, and the Guru started picking new men to enter the fray. This time his second son, Jujhar Singh, who was only twelve volunteered to enjoin the enemy as his brother had done. The Guru too gave him the same treatment as his brother, and sent him out into battle. Jujhar too bravely fell and by the time dusk eventually came, both sides settled down to wait the night out and re-progress fighting at dawn. Ultimately as they say 'the rest is history.' It will be sufficient at this stage to say that the Guru managed to slip through the grasp of his proclaimed foes, and continued to wage perpetual warfare against their tyranny. What we however must give due credence to is the fighting, and strategic capabilities of the Khalsa warriors. Despite being physically starved of any food or rest, lacking water, and being entrapped in an almost perfectly formed trap they still managed to fight their way out of it. There was no colorful strategy involved in this battle. But the inner convictions and spirits of men who know they will surely die, but want to do so as beacons of resistance. Chamkaur truly changed not only the face of Sikh history, but also world history as no battle before ever involved the astronomical odds which the Sikhs had faced then. http://tisarpanth.blogspot.co.nz/2013/03/top-20-sikh-battles.html

Hello All, I want to tie a Dastar/Dumala But before doing that i would like to know about what did Guruji said for girls? Did they mentioned anywhere what rules girls to follow on covering head? What does bibiya do at the time of Guruji... When he himself made khalsa... I heard they use to cover head with chunni.... I want to know the facts before i move ahead... till now i am covering my head with Dupatta/chunni I dont want to follow man made rehet... i want to know what history and Akal Takhth says...

www.facebook.com/YslYoungSikhLeaders That's called true Khalsa Spirit. "Sikh Motocycle Club, Vancouver" has declined to escort Shahrukh Khan's limousine during his proposed Vancouver visit citing the reason that till date they have only driven in respect of Guru Granth Sahib during nagar kirtans (Sikh religious procession) so now their conscience doesn't allow them to drive ahead of any mortal even if offered a FAT FEE.

With Guru Sahib’s and Sangat’s kirpa, Basics of Sikhi was invited to Calgary, Canada to do katha and deliver our One day course called, “Re-Assessing the Fundamentals – Vaheguru, Guru and You” on Sunday 17th March 2pm-7pm. More than 100 youth and elders attended the course, which was in English and designed build up from core concepts. All the talks from the pilot One Day Course are already on .The talks were: (1) What is Vaheguru? (2) What is Guru? (3) What is a Sikh? (4) The Breadth and Depth of Sikhi (5) The science of connecting to Vaheguru (6) How to unite as a Panth? (7) How could we explain Sikhi to someone? We also devoted time for questions and enjoyed healthy langar provided by youth sevadaars. The feedback and audience interaction was amazing and everyone seemed to enjoy spending time learning about Sikhi. Although there were people from all parts of the Sikhi spectrum, i.e., those who had been Amritdhari for many years to those totally new to Sikhi, everyone was able to take something away with them. Bhai Gurinder Singh of Calgary who had organized the whole trip wrote, “These few days really sparked up the whole city. I had so many calls from people telling me how much they loved the course and Katha. It was very inspirational.” Bhai Sehajvir Singh, a respected local youth parcharik wrote,“I found the course really eye-opening. I have been on this path for most of my life and this is the first time I have been so deeply affected by the profound philosophy and concepts presented. It may be labelled ‘Basics of Sikhi’ and yes the approach taken does it make it easy to understand but I felt this was the core of Sikhi. Its easy to put Sikhi into a box and not realize how all encompassing a blueprint it is. ” Jessie Chahal, a graduate from LSE wrote, “It was a thoughtful, insightful and inspiring talk on the value of Sikhi, the importance of having Shabad Guru as our anchor in this life of ups and downs and the power of Naam!” About Basics of SikhiWe are a physical and Youtube parchar initiative by ‘Everythings 13’ to spread Gurus wisdom in a systematic way (see our five stage plan). We have over 100 videos including the English Katha of Japji Sahib, the principal prayer of the Sikhs. We have another course called the Why Guru Course which is 12 parts and designed to be a weekly course going through history in much more depth. If you wish to support our work, click here. Future Plans for CanadaThe Canadian sangat has been very inspirational and Basics of Sikhi are planning to go there again in August to visit Toronto, Calgary and Vancouver. Please contact us if you wish to help in arranging katha or the One Day Course.

Was posted on MSNBC and a few other local sites and it seems like he will eventually get more press. My analysis is that something like this should be done as I am a gun rights advocate, but he should have changed his lawsuit to the rights of all people, not just Sikhs. If he can handle himself to show that he is suing on the basis of wanting to challenge the courts while wanting to defend everyone's right and not look like a "crazy person" as some will likely paint him as, I think he can do a lot of good for the Sikh image here in USA. Initially what he is proposing is "out there" (to get noticed you need to propose something out there), but if he handles this well and turns it balanced real fast when he gets interviewed and more about everyone's rights and as being patriotic Americans, this can do a lot of good for the cause in my opinion. It seems like Sikhs are quiet and distancing themselves from Gursant Singh and this because most are scared and not confident enough to portray themselves as being Americans who exercise their rights to freedom. We are Americans so we should act like Americans, don't you all think? Coincidentally being a Sikh is also about morality and freedom to practice dharam and defend dharam.... Personally I find it despicable when hippy Sikhs support banning guns, especially considering banning guns and creating gun free zones increases crime because criminals will continue to do what they do without any deterrent. It's sad Sikhs in USA aren't well versed enough in the constitution and what the contents are. I think the actual foundation of USA (not the current evolved non-American system) is very similar to what a Sikh raaj would have been like. I would like to consider myself pretty patriotic and proud to be American even though I don't support the war and how the current system is being run. (Click article to see the video of what he says) Here is the article from one of the websites: http://theurbandaily.com/2130101/sikh-sues-california-gun-ban/ The harder individual states push for stricter gun control laws, the more citizens fight back. A man who is a follower of the Sikh faith is suing the state of California to stop their proposed ban on guns claiming it is against his religion. Gursant Singh Khalsa filed a federal lawsuit against the state of California claiming the gun ban stops him from fully practicing his religion by not permitting him to own or carry assault rifles and high capacity magazines. Khalsa stated, “Decrees from the Tenth Sikh Guru state in the most vigorous and clear words that, ‘a Sikh’s conception of God is the sword of God is the sword of dharma.” Gursant Singh Khalsa has been practicing the Sikh religion for 35 years and says some practicing members already carry the “sword of dharma” as means for protection. Khalsa argued if assault weapons were legalized, mass shootings like those in Colorado and Wisconnsin would drop significantly. “We have an obligation to defend those who can’t defend themselves,” Khalsa said. Some Sikhs don’t agree with Khalsa’s lawsuit. Yuba City Sikh Temple director Tejinder Dosanjah feels that everyone deserves the right ot protect themselves and families no matter what religion the practice. he also condemned Khalsa’s interpretation of religions scriptures for his own personal gain. Dosanjah said, “He should not involve the Sikh faith directly or indirectly into this lawsuit.” Check out the video below. Do you agree with the lawsuit? ~~~~~~~~~~~~~ http://now.msn.com/gursant-singh-khalsa-sikh-man-says-assault-weapons-ban-interferes-with-religion#scpshrcsfb Man's lawsuit says he totally needs assault weapons for his religion 9 hrs ago A Sikh man is suing California, claiming that the state's proposed ban on assault weapons and high-capacity magazines would prevent him from fully practicing his faith. "I am just going by the Sikh religion and what Sikhs are mandated to do," Gursant Singh Khalsa said. "We have an obligation to defend those who can't defend themselves." However, Yuba City Sikh Temple director Tejinder Dosanjah spoke against Khalsa, arguing that while everyone has a right to protect themselves, interpreting scripture for one’s personal benefit is not right. "He should not involve the Sikh faith directly or indirectly into this lawsuit," Dosanjah said. [Source] Click to see more on msnNOW.com, updated 24 hours a day.