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  1. I was recently researching the history of Nanded (there is not much on it except in the 'Master's Presence') and decided to make a post about it. Here is the result: Hazoor Sahib and the Khalsa. 'Many people became martyrs there; and many houses for fakírs were erected in that place. Amidst them all, they erected a shrine over the Gurú[’s ashes], and, near his burying place, they made many other mausoleums and dharamsálas, and deposited Granth sáhibs in them. The name of that city, which was called Nader, was changed to Abchalnagar. In the present day, many Sikhs go there, and offer their oblations with much devotion. In that tomb, thousands of swords, shields, spears, and quoits, are to be found at all times; moreover the Sikhs, who go there, all worship those arms. The Sikhs believe this, that all those arms were formerly the property of Guru Govind Singh himself.' (1) One might enquire, where does the Khalsa reside in it's pristine form? The answer would inevitably be Hazoor Sahib, Nanded. One of the five sacrosanct religio-political medians, of the Khalsa, Hazoor Sahib possess a magnetic pull for the Khalsa. Devoid of the anglophonic reformism, which plagued it's North Indian counterparts, the shrine still boosts an extensive populace of Nihungs, Udasis and Nirmalas who otherwise have been effaced from their Punjabi strongholds. Despite it's prominence in the contemporary Khalsa's psyche, many adherents are still ignorant of it's multifarious historicity and often mistakenly categorise it as being the melting point between the Khalsa and other anachronistic traditions. The Akali-Nihungs believe it to be the prototypical locus of Akali-Nihung Guru Gobind Singh Ji. The esteemed Nihung pedagogue, Mahant Trliochan Singh Ji holds Nanded to be the original birthplace of the Guru before he manifested the Khalsa. Going by him, one understands that the Guru originally meditated on the divine Akal-Purakh, here, before migrating to the lofty peaks of Hemkunt. Subsequently he merged himself into the supreme consciousness before being dispatched to creation in the form of Guru Gobind Singh Ji. After exhausting Aurangzeb's nefarious crusade against him, the Guru was approached by the latter's son, Bahadur Shah, for assistance. Realizing that the latter was weaker than his incendiary predecessor, the Guru agreed to aid him knowing that Shah's victory would grant the Khalsa a temporary relieve. Thus he set about mediating between the Shah and his foes and/or engaging them in the spirit of an ubiquitous peace. Penultimately he journeyed with his newfound ally to Nanded, where the latter decided to subdue his rebellious sibling Kam Baksh. 'After seeking the Guru’s advice on what to do next in the face of the challenge from his brother, Kam Baksh, Bahadur Shah arranged to take his army towards Hyderabad. The route took them through Nanded on the banks of the River Godavari where they halted for several days. While the emperor moved off to continue his campaign, the Guru remained at Nanded to consider his plans.' (2) Subsequently the Guru decided to reside in Nanded, diverting from Shah who by now claimed the title of undisputed emperor of India. 'Guru Gobind Singh arrived at Nanded with all the majesty of a regional Rajput court. In his entourage were 300 heavily armed Akali-Nihang warriors and a stately retinue bustling with mendicants, poets, scholars, musicians, cooks and scribes. He camped, as he always did while travelling from place to place, about a mile outside the town.' (3) Here, he set about finalising the Sri Sarbloh Granth and preparing Akali-Nihung Binod Singh, and Banda Singh Bahadur, for a political and socially oriented conflict in the Punjab. In 1708 A.D. the Guru consecrated the Adi Guru Granth Sahib Ji as his perpetual successor and journeyed to his final abode. Subsequently a mass portion of his companions left to join Banda, in the Punjab, or seek residence in other sub-continental regions. A handful however elected to stay behind, under the aegis of Akali-Nihung Santokh Singh Ji who, 'raised an unadorned stone platform (‘chabootra’) over the mound' (4) where the Guru had been cremated. In time his fledgling band was swelled by erudite scholars (the Nirmalas), passionate advocates (the Udasis) and other Nihungs. Acknowledging the need of a Pater familias, Santokh Singh in due time commenced with electing a singular heir, to succeed him, a tradition which continues even contemporarily. The deleterious inclinations of the regional Muslim populace was soon answered via a new strategy, construed by the Nihungs. Their counterparts in the Punjab would often elect a battalion, which would then for a specified period camp in the grounds of Hazoor Sahib and safeguard both the shrine and the local Khalsa populace. (5) By 1770 A.D. a weakening Afghani influence, and military under the command of Ahmad Shah Abdali, boosted several new powers onto the sub-continent's political scene. The Sikhs were plausibly the most deviant amongst them, owing to the fact that their political system boosted several varied nation states knit in a loose confederacy. Amandeep Madra, digresses from the popular doxa that this was an advantageous system, instead citing, 'in spite of the Khalsa’s initially successful revolution to overthrow the Mughal government in Punjab, their mission faced a major setback following a split in their ranks.' (6) The Khalsa, in Nanded, had managed to escape the worst of the Islamic offensive against their Punjabi brethren but faced a dire osmosis themselves. It was during the latter period that a new champion emerged. In an era where Sikhs such as Kaura Mal (a Nanakpanthi) rose to great prominence, another unsung hero Chandu Lal himself was beginning to enjoy ascending stardom. The latter was an accountant for the Nizams of Hyderabad, whose territory incorporated Nanded, and became the elect representative of his people. Lal's political strategy was based on a model of evolution, emulation and adoption; thus ensuring his perpetual prominence in state affairs. This was to serve him well in the coming era. Penultimately Sikander Jhah ascended the Hyderabadi throne amongst much strife in 1803 A.D.. With both the British and Marathas vying for dominance in the greater part of India, he faced internal factionalism and rebellion. Realizing that Hyderabad's respite, from Maratha dominance, would swiftly end in the face of his inaction Jhah summoned Lal. Acknowledging his own parochialism, Jhah requested Lal to summon aid from Ranjit Singh. The Sikh emperor of the Punjab. Prior to 1803, two Sikh diplomats had already established an alliance of goodwill with Hyderabad and Jhah wanted to expand upon it. Thus, with his agreement, Chandu Lal deputed an emissary to the Punjab and ask Singh for assistance. The latter however proved more obfuscating than initially thought. He demanded that Jhah grant him expressive permission to build a Sikh centre in Nanded, incorporating Hazoor Sahib, and the monarchy ensure the paramount safety of all Sikh pilgrims. Jhah readily acquiesced fearing the looming rebel threat and Ranjit Singh dispatched a 12,000 strong brigade to assist his forces. Amongst the latter, the Akali-Nihungs rapidly became famed as an effective policing force. Their stern mindedness, and radical loyalty ensured a swift quelling of any mutineers. The consequence of these Nihungs can be garnered from the fact that they were paid 10 Rupees in wage, whereas their Arab and Rulhia counterparts were paid only five and six Rupees respectively. (7) Meanwhile another decisive episode was playing out in Hyderabad. The British eradication of the Marathas, in 1817 A.D., allowed them the opportunity to form coalitions with many newly independent fiefdoms. Dispatching envoys to the Nizam they were delighted to learn that Lal would readily acquiesce to their presence. But the Governor-General's agent, Metcalfe, was not so readily brought to the notion. 'Governor-General Lord Hastings pointed out his pivotal role to Metcalfe: "I feared that, in your dissatisfaction at not finding in ChundooLal so perfect an instrument as you wished, you had overlooked the deep engagement of the Government to uphold him." Metcalfe was not impressed with his government’s compromising position.' (8) Metcalfe's disdain, it seems, stemmed from several facts amongst them being Ranjit Singh's blockading of British expansion in the Punjab. Simultaneously Chandu Lal's employment of the Akali-Nihungs, in the state militia, did not curry him favour in the agent's eyes. Reports from Punjab perpetually reiterated the inflammatory nature of these men and cautioned Europeans from approaching them. Lal employed 2,000 of them in his cavalry, and a further 2,310 as infantry. (9) Metcalfe was plausibly one of the initial individuals to acknowledge Hazoor Sahib as a threat, especially if the British were to engage Ranjit Singh to the north. The Nihungs, despite being alien from Singh, nonetheless possessed a patriotic undercurrent and could effortlessly engage British forces in a costly war which could potentially alienate Hyderabad from the ubiquitous colonial spectrum. The regional British resident, Colonel James Fraser, also identified the Nihungs and the mainstream Sikh populace as a threat although his brief was diluted by his close relations with local Sikh leaders. Whilst Nanded continued to flourish as an ambivalent British bastion, events to the North-West of the sub-continent manifested new and grim realities. On 27th June, 1839 A.D., an ailing Ranjit Singh finally died ending a four decade inhibition on British expansionism. His chosen successor, Kharak Singh proved to be acutely maladroit and several different Princes and factions laid claim to the throne. Overnight, Punjab had become an unrestrained space. An element which the British could not tolerate. Conquered territories, under Sikh rule, commenced expressing malcontent but the British elected to play a waiting game. A strong-willed successor could easily restore the Sikh empire's prominence and prowess but would the latter be cordial to the British? Would he/she allow British penetration towards the North-Western frontier? Whilst these dubieties plagued the British, Fraser concluded his brief and submitted it to the Nizam the following year. Initially landing on Chandu Lal's desk, the latter processed it through the bureaucratic framework. The result? 'Fraser's Sikh report was kept pending for several years.' (10) Lal was fast becoming a British antagonist, but would this new course serve him well in the coming era? Only time would tell. (Continued in the 'Nihungs of Nanded, Hazoor Sahib and the Khalsa Part II'). Sources: (1) Accessed from: https://www.facebook.com/photo.phpfbid=466081230104924&set=a.196886630357720.48096.196229850423398&type=1&theater (2) ibid. (3) Accessed from: https://www.facebook.com/photo.phpfbid=466481280064919&set=a.196886630357720.48096.196229850423398&type=1&theater (4) ibid. (5) Accessed from: https://www.facebook.com/photo.phpfbid=466903703356010&set=a.196886630357720.48096.196229850423398&type=1&theater (6) Accessed from: https://www.facebook.com/photo.phpfbid=467316379981409&set=a.196886630357720.48096.196229850423398&type=1&theater (7) Accessed from: http://www.<banned site filter activated>/htmls/article_samparda_hazoori2.html (8) Accessed from: https://www.facebook.com/photo.phpfbid=468144949898552&set=a.196886630357720.48096.196229850423398&type=1&theater (9) Accessed from: https://www.facebook.com/photo.phpfbid=468538873192493&set=a.196886630357720.48096.196229850423398&type=1&theater (10) Accessed from: https://www.facebook.com/photo.phpfbid=469409606438753&set=a.196886630357720.48096.196229850423398&type=1&theater Original article: http://tisarpanth.blogspot.co.nz/2014/07/in-nanded-we-reside.html?view=magazine Please like Tisarpanth on facebook for more content.
  2. Khalsa Number Plate For Sale

    WJKK WJKF Dear Brothers and Sisters, I have the following car registrations for sale. Please contact me should you be interested. KH14LSA KJ14LSA
  3. I am not contending against the positive, and negative, factions here regarding the manifestation of the Devi by Guru Gobind Singh Ji. What I would like to offer is a fresh perspective on this event and analyse it's plausible evolution. Please read my article before commenting. Thank you! I am colouring in all the quotes and important bits. Kalika at the Anandpur Court. The dual forms of Kalika, as a puritanical mother and pristine warrior, amalgamated in a sixteenth century India to birth a third more socio-political form, that of Goddess granting sovereignty. The latter perception emerged during a troubled milieu. Perpetual invasions, of the sub-continent, had reduced it's Aboriginals to the status of slaves trampled under the military foot of Islamic conquerors. Kalika's mythos, as a penultimate resort of salvation, endeared her to the indigenous monarchy which adopted her as a tool to measure their own right to reign and successes. Yet the question remained, who would this political Goddess elect to subdue and expel the Mohammedan foe? It was a significant query not lost on Akali-Nihung Guru Gobind Singh Ji, who decided to utilise it for the Khalsa and the latter's political pursuits. Evolving exegetical perceptions, in historic and contemporary Khalsa politics, have played a crucial role in shaping the standard outlook on many traditional aspects of the latter. As Purnima Dhavan elucidates, 'while the narrative content of the recent Sikh past appears to achieve a more concrete narrative by the end of the 18th century, the meanings derived from this past occupied a contested terrain as the exegetical traditions within Sikhism became diverse.' (1) Kalika is an adroit example of the latter citation. Fenech contends that the Kalika, for the Khalsa, was initially not a spiritual metaphor but a political aide. In this he is supported by Alison Busch and Robin Rhinehart. Both scholars contend that the adoption of Kalika, in the court and works of Akali-Nihung Guru Gobind Singh Ji, was a political manoeuvre calculated to preserve his own patrimony and also empower his fiefdom. Busch affirms that the origins of the Khalsa-Kalika relationship lie in the Guru's adoption of a courtly ethic. He wanted to connect his court with that of the Mughal-Rajput courts not only in grandeur but also fashion. Despite the Guru's articulation of a distinct ethos, from that of both Islam and Hinduism, he was an ardent celebrator of his pluralistic heritage; and employed it arbitrarily. Fenech believes that the latter enabled him to, 'reassure them (the local inhabitants) that while the Sikhs, and their Guru, articulated a different dharmic-or religious- and ideological vision... they were nevertheless sensitive to local tradition...' (2) Thus, in such a milieu, he (the Guru) set about adopting and re-designing local traditions and customs to fit in with Khalsa dictums. The celebration of Diwalia, and Dusshera, evidence this but there was also another social reason for this. A distinct populace, of the Guru's own apostles were drawn from amongst the agrarian Jats. The latter, an agriculturalist class, often engaged the neighbouring Rajputs in violent combat over ideological and territorial matters. Ratan Singh Bhangu evidences the latter, in his Prachin Panth Prakash, when he cites the Guru's refusal to unite his Kingly neighbours and lead them against the Islamic tyrant. Instead, as per Bhangu, he decides to re-structure the militant mentality of the Jats, and Shudras, and bestow sovereignty upon them. (3) This affirmation of suzerainty orbited one pivotal complication. How to convince the oppressed peasants that they were regal material? How to eradicate an almost centuries-old psyche that they were nothing more than the dredges of a radical religiosity? To this end the Guru adopted Kalika. His neighbouring domains were ringed with temples paying obeisance to the Goddess. Each structure depicted it's patron receiving a sword from the Goddess herself, affirming the his right to reign over his wards. She was well ingrained in the minds of his apostles, and to this end the Akali-Nihung re-birthed her legend for his own purposes. Busch notes that the Dasam, and Sarbloh, Granths' employ Kalika in a metaphorical capacity. Microscopic attention is paid to her battles, but in a major contrast to simultaneous renderings, the works of the Guru depict no reverential undertone towards the Goddess. For him she is nothing more than another warrior, attempting to restore a semblance of peace to the divided heavens. It was the link between Kalika and sovereignty, which served the Guru so well, that lead to Udasi Sukkha Singh proclaiming, 'an immense effort was expanded in procuring the presence of Kalika. No sight of her manifestation could be obtained. In this current milieu of degeneracy, no other group at the time had made her appear within the world other than the Khalsa.' (3) This manifestation of the Kalika is an event not located in either the Dasam Granth, the Sarbloh Granth or even the Sri Gur Sobha despite the latter's utilisation of Kalika. Thus, it is proper to conclude that the event is not a creation or even occurrence of the Guru era. Post-Guru era texts such as the Gurbilas series, Chibber's Bansavalinama and other biographies are however replete with the incident. Anne Murphy elucidates upon this variation, 'later Gurbilas texts (attributed to Koer Singh) include Kesar Singh Chibber's Bansavalinama, feature an organizational structure... features strong mythological content and a clearer sense, appropriate to it's time of composition, of political sovereignty in relation to the Mughal state and other smaller Hindu Kings from the Punjab hills.' (4) It is the conclusive element, of her statement, which exegesis the evolving Khalsa-Kalika relationship. Amalgamated with indigenous culture, these later authors wished to provide an indigenous backdrop for the Khalsa's right to sovereignty. Thus Kalika, the divine mother of sovereignty, was employed. Even this metaphorical tale, however, weathered an evolution. It's ultimate form, by the dawn of the nineteenth century, read as an affront to Brahmin orthodoxy. Chibber's rendition of the incident is as follows: -The Akali-Nihung is contacted by Brahmins who come to know his plans to manifest the Khalsa. They ask him to join their Havan, and assist in manifesting Kalika to aid him. - The Akali-Nihung readily agrees, but once atop Naina-Devi proves the falsity of their beliefs and instead summons a much rawer, much aggressive form of Kalika. -This form bestows him with a cleaver, and assures him that she will lend his Khalsa the support it requires to uproot the Mughals. -Subsequently, in his exegesis of Uggardanti, he alludes 'the panth was manifested to uproot the Turks (Muslims).' (5) His account, amongst others, evidences several points amongst them being: 1.) Early Khalsa historians were often adept at utilising local, and national, myths to justify their own right to prowess. 2.) The myth of Kalika's manifestation, despite being ambiguous, is also figurative. Chibber, and his companions, wished to depict to their Hindu counterparts that the Khalsa had more of a right to reign than them after the Islamic invader was expelled. Thus Sukkha Singh's proclamation, '...no other group at the time had made her appear within the world other than the Khalsa.' (6) 3.) These writers often perceived themselves as being sub-continental traditionalists and utilised this factor in their works. Their land was the abode of Dharma, and as such was sacrosanct for it's content. In the words of Rhinehart, 'the goddess (Kalika) is something of an outsider to the Hindu pantheon; when the Gods are in trouble, she is the option of last resort, a fierce fighter, a protector. She stands somewhat apart from the social order of the Gods, but is ready to step in when needed... This is not unlike the way some Sikhs came to see themselves. Fighters and defenders of Indian culture, but not exactly within the Hindu fold.' (7) 4.) This event became an opiate, and a justification, for the peasantry's revolt under the Khalsa. Utilising sub-continental myths, the Khalsa promised to engineer an era emulating that of Ram-Chandra and Krishna; demi-gods who ruled as mortals and assured perfectness. Kalika became an important component of this vision, as it was with her blessings that both Ram-Chandra and Krishna achieved their reigns; and the Khalsa would too. The conclusive say on the matter however remains the Akali-Nihung's. For him sovereignty, in figurative terms, was bestowed upon that individual who was a possessor of prowess and a master of war. Thus one finds him saying, in theSri Bhagauti Astotar, 'grant this blessing of suzerainty to I your slave. Always protect me the Guru, Shah (an imperial title), Gobind!' (8) For him Kalika was ever-present in the form of the sword, and as such a perpetual verification of his right to reign. His later apostles would re-vamp this vision to achieve a fine balance between indigenous mythology, and historic justification. As Murphy contends, Chibber and Koer Singh were not hampered by European notions of time and thus wove myth, religion and reality into one semblance. (9) But it is Dhavan who retains the conclusive say on the matter. Busch pinpoints the political appeal of Kalika, citing that the latter was misinterpreted to say that, 'the Guru reverenced the Goddess.' (10) But the exegetical variation is highlighted by Dhavan who so readily contends, '...the meanings derived from this past occupied (and still occupy) a contested terrain as the exegetical traditions within Sikhism became diverse!' (11) Sources: (1) Murphy Anne; (2012) The Materiality of the Past: History and Representation in the Sikh Tradition. Oxford University press, NY, USA. pg. 93-94. (2) Fenech E. Louis; (2013) The Sikh Zafar-namah of Guru Gobind Singh: A Discursive Blade in the Heart of the Mughal Empire. Oxford University press, NY, USA. pg. 5-6. (3) ibid, pg. 6. (4) Murphy Anne; (2012) The Materiality of the Past: History and Representation in the Sikh Tradition. Oxford University press, NY, USA. pg. 92-93. (5) Accessed from http://sikh-reality.blogspot.co.nz/2010/04/bansavalinama-ugardanthi-explanation.html (6) Fenech E. Louis; (2013) The Sikh Zafar-namah of Guru Gobind Singh: A Discursive Blade in the Heart of the Mughal Empire. Oxford University press, NY, USA. pg. 6. (7) ibid pg. 7. (8) Akali-Nihung Guru Gobind Singh Ji, Sri Bhagauti Astotar, Dasam Granth. (This Bani is omitted in modern Dasam Granth publications under the aegis of the SGPC). (9) Murphy Anne; (2012) The Materiality of the Past: History and Representation in the Sikh Tradition. Oxford University press, NY, USA. pg. 94-95. (10) Fenech E. Louis; (2013) The Sikh Zafar-namah of Guru Gobind Singh: A Discursive Blade in the Heart of the Mughal Empire. Oxford University press, NY, USA. pg. 7. (11) Murphy Anne; (2012) The Materiality of the Past: History and Representation in the Sikh Tradition. Oxford University press, NY, USA. pg. 93-94.
  4. Erudite scholars of the Dasam Granth, and Sri Sarbloh Granth, have concluded that Kali plays an important role in both scriptures. She is a metaphor for associating femininity with the Akal. In this article I hope to highlight the societal, and familial factors which convinced Guru Gobind Singh Ji to utilise Kali in his works. The Dasam Granth residences a plethora of mystical-cum-spiritual metaphors which are fecund spectres of an ubiquitous vision. One such spectre is that of Kali, the dark Goddess. Evolving from a primeval genesis, Kali is presently a household deity amongst the sub-continent's denizens. Possessing a bloody historicity, to rival that of the Mexica pantheon, Kali for the Khalsa is not a reverential deity but a figurative utility for it's femininity. The often bloody historicity of the Khalsa has marginalized it's feminism, in pursuit of a more hyper-masculine monomania. Despite it's Gurus' emphasis on gender equivocalism, the latter principle is found ardently lacking in practice. Even today the pseudo-inter religious governing body, the SGPC, veto's women from performing Kirtan in the cardinal Darbar Sahib. A similar strain is also visible in the collective Sikh psyche of today. Despite acknowledging the existence of a formless God in their ethos, they will still opt for a more patricentric God in an emulation of Semitism. Ironically this is a notion which directly contradicts the feminism invoked in the Dasam Granth. To understand why the Dasam Granth utilises Kali, to showcase femininity, one has to understand the historic milieu orbiting it's creation. Authored by Akali-Nihung Guru Gobind Singh Ji, it was written at a time when the societal segregation of Hinduism was at it's peak, and subsequent Islamic invasions had divided sub-continental society in believer and non-believe. The elite strata, of Hinduism, had escaped the greater Islamic penchant for persecution via allying themselves with the Mughal dynasty. Approving the latter course, the Mughal nucleus had readily allowed the latter a constrained practice of their faith. Summarily the nadir strata of Hinduism now faced two dangers. The orthodox hegemony lead by the fanatical Brahmins, or religious clerics, and the whims of Islamic radicals. Simultaneously the Brahmins restrained the performance and observance of religiosity to themselves and their male hierarchy, whilst forbidding women and the servile classes from emulating them. In the periods which followed the servile classes, and women, were slowly deprived of their deities, until penultimately Kali was left. Kali herself was perceived as being an ostracised deity by the Brahmins. Born during a mythical era of warfare, her figurative symbolism had been lost through the ages until ultimately her figure was defined in numerous modes. For the ostracised layers of Hinduism she represented a sporadic escape, an hearkening to an era where she would manifest and slaughter the malesh (filth) plaguing them. Her persona spoke volumes to the Guru who not only wanted to parent a distinct socio-religious parcel but also uplift the proletariat regardless of the latter's allegiances, associations and beliefs. Decrying her worship, he nonetheless adopted her as a clandestine metaphor for his literary works. Kali's spectral prowess over death was employed by him to depict the maternal aspect of the Akal, or the deathless entity. Simultaneously her ability to consume time was another element which he favoured and aligned with the Akal who fluidly exists over time and it's offshoots. Other factors, which were pivotal, in the Guru's adoption of Kali are found in his own life and hierarchy. Wendy Doniger argues that 'other people's myths' assist one in bettering one's own persona and traits. These 'other myths' provide an anti-inertial, and diverse, balance in one's understanding of one's own life and environment. The Khalsa Gurus' resided during a time when the folklore of Hinduism was a sub-continental phenomena, thus to assist their apostles in understanding their own unique dictums they employed well-recognised and known figures to assist them. His predecessor's anti-inertial devices were not lost on the Guru, who also forwarded the latter tradition. Secondly, despite his masculine attributes and generalship he was also close to feminism himself. His father had been executed by the fanatical Aurangzeb, and he had been left in the care of a mother who had acted as a decisive vizier for him in his early years. His own grandfather, Guru Hargobind Sahib Ji, had also deputed his wife and mother as his regents when he himself was imprisoned by the Mughals. Thus his family had seen a balance between male and female paradigms, a course not lost on him. Thirdly he employed a sublime figure. Kali is not overly beauteous, but nor was her role as an embodiment of warfare. Acknowledging this reality, the Guru added her to his own growing repertoire of literal arsenals. Fourthly Kali, for the Guru, became a stereotypical element of his own war against the contemporaneous polity. The dark, almost devilish, goddess wars against injustice in order to liberate her pantheist brethren. Simultaneously the Guru also uplifted the servile out castes of his milieu and armed them to fight the tyranny inflicted upon them. In Kali he found a kindred spirit and acknowledged this element in his writings. Fourthly the Guru gifted a parental Kali to the embryonic Khalsa. For him the purity of a female was beyond doubt, and the Khalsa too would have to imbue the same spirit in order to wage it's perpetual war against abibek. Conclusively, for the Guru, Kali became an integrative element of his revitalising of society. The fact that he could envision a female wielding a sword depicts the importance of both masculinity and femininity in human society. In the post-Guru era, Khalsa women would foster a strong tradition of warrior-dom and leadership. Mata Bhag Kaur, the Guru-mother's Mata Sahib Kaur and Sundar Kaur, Sada Kaur, Rani Jind Kaur are only few of the names which come to mind when acknowledging the matriarchal aspect of Khalsa historicity. Thus one cane easily summarise that for the Guru, Kali was a multi-faceted deity which he employed for anti-inertial and figurative upliftment. http://tisarpanth.blogspot.co.nz/2014/05/why-kali.html?view=magazine
  5. Seeing NATO'S and USA'S surrender of their Afghan campaign, although kudos to the fact that they gave Islamic radicals a taste of their own medicine, I have decided to do a short article on Hari Singh Nalwa's conquest of Afghanistan. Presently I am doing an article on Nalwa himself, and would love to do a second one on his exploits in Afghanistan. I would like to incorporate and answer the following points in my article: - What makes Hari Singh's conquest of Afghanistan so different from prior conquests lead by the Macedonians and the Marathas? - What political, social and religious factors assisted Nalwa in consolidating his prowess in Afghanistan? - What military factors contributed towards Nalwa's victory in Afghanistan? - How does NATO'S campaign differ from Nalwa's? -What elements are similar in both historic and modern campaigns? -If anything what lesson can we derive from both Hari Singh Nalwa's and NATO'S campaigns? For those who don't know, tisarpanth blogspot is my intellectual possession and most of the articles on there are my work. However I am always on the lookout for a fresh perspective on matters and decided to inquire around on forums, to see what answers I can gain on this new topic of mine. Any historic sources you know of will also be appreciated in this matter.
  6. Nice article on maharaj. http://tisarpanth.blogspot.co.nz/2014/04/the-divine-sovereign.html?view=timeslide No pen can suffice to describe his greatness only attempts can be made.
  7. Want To Become Khalsa

    wjkk wjkf i am a mona sikh right now but i have been thinking for a while to take khande di pahul and become khalsa. i have struggling with the five thieves but i do have dard for sikh kaum. i don't how to start i can't read or write gurmukhi or punjabi but i can speak punjabi. i don't know what paath to do can someone like please explain how can i start to become a sikh and something to help with five thieves. i heard their is no point of doing paath in english because the meanings are translated differently. i hope you guys can help me I'm confused and clueless at the moment i want to hopefully one day become a khalsa and son guru gobind singh ji.
  8. ਸਚੁ ਕਰਤਾ ਸਚੁ ਕਰਣਹਾਰੁ ਸਚੁ ਸਾਹਿਬੁ ਸਚੁ ਟੇਕ ॥ True is the Creator, True is the Doer. True is our Lord and Master, and True is His Support. Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh. Guru Pyare SadhSangat Jio, Registered Charity Seva84 would like to share with you some of our recent work. On 21st December 2011 Akhand Path Sahib was aramb at Gurdwara Shaheed Ganj Sahib, Tilak Vihar for the blessings of: 1. Better standard of living for all victims of genocide and true ensaaf 2. Success of seva84 projects and for genocide survivors in Delhi who are currently living in appalling conditions 3. Ekta and chardi kala of the sikh panth Together with your support, Seva84 strives to provide these poor and needy Sikhs from genocide affected families with the things they need; Education, Healthcare and Employment to enable them to stand on their own two feet, become self sufficient and lift them self out of poverty. Our Seva84 projects are focused on Victims of 1984 Genocide, we are fully aware of their needs, and have had them observed and assessed by professionals – we have been given recommendations for successful projects accordingly. First Batch of Rickshaw Distribution http://www.youtube.com/watch?v=bs_xN2NIXM0 (Guru Sahib beant kirpa di naal a second batch will be distributed shortly to the most needy families within the colonies to make them self sufficient as they once were). For individual cases of those who were allocated rickshaws, please visit our facebook page (link below). Door to Door surveys and financial assessments was used to select the most needy families for rickshaws. Key persons in Delhi who work with survivors of genocide were also requested to recommend those who are in desperate need of employment, as well as a panel recommendation and selection team. The panel consists of representatives from all communities living within the colonies as this helps to avoid any bias. Education Matters http://www.youtube.com/watch?v=NLOBDiqxWS4 http://www.youtube.com/watch?v=NLOBDiqxWS4 When children are not in school, they are exposed to drugs, which has already taken the lives of many first and second generations in the genocide colonies. Since making this video, Seva84 has supported the education of more families in need. The Aftermath – short film on how 1984 genocide survivors are currently living (in appalling conditions) http://www.youtube.com/watch?v=vNGYNM4apOo http://www.youtube.com/watch?v=vNGYNM4apOo Seva84 Projects are not quick and easy. There are deep rooted issues which require specialist help from specialist organisations whom we have, and are forging relationships with. With Guru Kirpa and your support, this seva has been possible. Despite having minimal income, we do our best to maximize output (benefit to the survivors of genocide currently living in deep poverty and squalor conditions). All members of Seva84 UK work unpaid on a volunteer basis to maximise the use of your donations. If you feel you can contribute to seva84 in any way either practically, financially or otherwise please do get in touch. We are a small team of sevadars and welcome any input from the sangat. Seva84 was initially designed to be inclusive, for all sangat contribute and better the lives of those who have already suffered, and continue to suffer below the poverty line. Once again, we thank Guru Sahib and Guru’s Sangat for making this seva possible. Related Links Below. Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh www.seva84.com www.justgiving.com/seva84 www.facebook.com/seva84online (you can join our page by clicking like ! )
  9. Blood For Kirpan ?

    Wjkk wmwjkf is it true if you take out a kirpan you have to put blood on it to put it back ? What if you have to show someone the kirpan ? Or at a kirpan shop ? If I do open it should I cut my finger alittle for blood
  10. Ravidasi Singhs ?

    are the ravidassi granthi sings amrit dhari ? i honestly think they messed up sikhi from their amrit bani that they took out of guru granth sahib and respecting it like a guru granth sahib. like the link at the bottom i saw the babe wearing rakhdiyan and stuff and sometimes i don't see kara. what are your views on them? and why do they say "wjkk wjkf while guru go bind singh ji made that for sikh and its Bhagat ravidaas ji they call bhagat ji "guru ravidaas ji "
  11. Waheguru Here is a great book on Baba Gurbachan Singh Ji Bhindran Wale Khalsa Jivan
  12. Save A Life

    Save A Life
  13. Waheguru Here is a great book on the life of Baba Sunder Singh Ji Bindran Wale Jivan--Sant Sunder Singh Ji Khalsa
  14. The Power of Naam Simran (Medidation) Inspiring True Story of a Singhni as narrated by Nirvair Khalsa Jatha December 2012. There’s a sister that lives in Birmingham, I won’t tell you her name as she wants to keep it gupt (she is still alive but doesn’t people constantly calling her). However, I will tell her story as it might adjoin someone to Sikhi. Shaheed Singhs and Singhnia are always with us- don’t ever forget that. This sister went to college and got her GCSE results back, she did really well. To celebrate, the sister and her friends went to Pizza Hut and the cinema to watch a movie. It was then past midnight (12.30am). As it was so late they were scared to go back home, their parents would shout at them- 4/5 girls out alone! They were afraid that they were going to be shouted at by their parents and through fear the sister switched her phone off. The sister said to her friends it’s really late so I’ll go home my way to get home quickly and you go your way. The sister decided to take a short cut through the park- her friends said, no you cannot go alone through a park at 12.30am, anything could happen. However, she refused and proceeded to walk through the park alone. She walked into the park and there was an African-Caribbean man in the park and when she saw him, she got scared. All she saw was his face. Her mother always told that if you come across a difficult time make sure you do Mool Mantar Abiyhaas (reflection, remembrance & recitation) or Jap Vaheguru Simran. The sister felt she wasn’t too religious but knew she had to do Mool Mantar or Simran just like her mum had told her; whenever you have something difficult or painful in life always Jap Vaheguru- always. So the sister starting Japping as she was about to start walking through the park to reach her house. Once she started walking, the man came towards her and then went back, he came towards her again and went back, and this walking to and fro occurred a total of 5 times. The fifth time, he ran away and she didn’t see him again. Even though he ran away, the sister was still terrified. When she subsequently reached her house, through sheer fear of the man she locked the door. She was also afraid of her parents shouting at her alongside her anxiety and fear of the man. In such deep apprehension and worry, sitting on the sofa she fell asleep. Next morning when she woke up, she saw the same man on the news (she saw his face the night before), he had been arrested. That same man had taken the honour of a white female. She was so shocked and hurt to learn that a few moments prior to the rape of this innocent white female she was the target! At that exact moment she phoned Crime stoppers who proceeded to ask her how she knew the man (is he a friend or relative?) to which she responded no this is a personal question. She visited the man in prison and sat with in front of him, viewing him through a glass pane. The man could not speak a word of English so had a translator. She had and asked one simple question, you came towards me five times, what stopped you? He responded by saying; When I came the first time I couldn’t see anything. I was looking at you but it was all a blur. So I went back to clear my eyesight. The second time I came towards you, you were saying words in your mouth which I didn’t understand. She responded by saying I wasn’t saying anything to anyone, I was just doing my prayers (as per my mum’s instructions). He went onto say, when I came the second time; the wind was so strong I had to go back. The third time I came, there were 5 people around you. (This was narrated by the sister herself). He confirmed again, there were 5 people with you, surrounding you. The puzzled sister asked if he was on drugs. She informed him that she was on her own after leaving her friends. She quizzed him on drug taking again and his vision but he was adamant there were 5 people and he was not on drugs; he was scared so stepped away. The fourth time (remember he has no idea what a Sikh/Singh is or looks like) he described the 5 people. They were wearing long blue robes and big blue cloths on their heads. When I saw that I got scared and ran back. The fifth time I came towards you, they drew their swords (Kirpans) from the sheaths. They shouted at me in my own language! They said- “leave my sister alone!” When I heard that I ran back and never came back. The sister thought to herself who could these five be? She went home and narrated the story to her mother and subsequently to a Mahapursh (wise Gursikh). The Mahapursh turned around and said these aren’t ordinary men; these are Shaheed Singhs (martyred Singhs) who are the guardians of our sisters and protectors of the panth! Vaheguru. The sister’s life has been turned around by this event; you can still meet her today. Her life has changed so much that she wakes up at 12.30am for Ishnaan (bathe) then at 2-4am sits crossed legged and does Simran Abiyhaas. From 4am onwards from Darbar Sahib (on PTC Channel- live Kirtan from Darbar Sahib is streamed) she listens to full Asa Di Vaar Kirtan. She is currently working as a dentist. She is an educated female. Previously, her mother used to complain saying she never recites God’s name but the mother now calls Nirvair Khalsa Jatha to say Beloved sons, now my daughter doesn’t stop reciting Vaheguru’s name. This is the shakti (power) of Shaheed Singhs...these Singhs are still our protectors and guardians! We all go to sleep at night (there are a few amazing Gursikhs who Jap all night), before we sleep let us remember our Shaheed Singhs and Singhnia. If we remember our Shaheed Singhs- they will remember us! "Parnaam Shaheedan Nu Jina Neh Jindri Dharam Lai Vaaree" "I salute those great martyrs who sacrificed their lives for their faith."
  15. Vaheguruji ka khalsa Vaheguru ji ki fateh Today on the 6th Jan, 1989 is the Shaheedi divas of Bhai Satwant Singh & Bhai Kehar Singh - Defenders of the Faith Please do Ardas to Maharaaj to send more Gursikhs like Bhai Satwant Singh Ji and Bhai Kehar Singh Ji to help our Nation. We will forever have the shaheeds in our hearts. http://www.neverforget84.com/shaheeds/shaheed-bhai-satwant-singh Parnaam Shaheeda Nu Khalistan Zindabad
  16. Khalsa’s fast not legal: Makkar Chandigarh: As the fast-untodeath by for mer militant Gurbaksh Singh Khalsa, who has received support from radical and Panthic groups, entered the 35th day, Shiromani Gurdwara Parbandhak Committee (SGPC) president Avtar Singh Makkar on Wednesday said the fast was “not legal”. Talking to HT, Makkar said the fast at the SGPC-managed gurdwara was not the right step. Khalsa has been sitting on the fast-unto-death at Gurdwara Amb Sahib at SAS Nagar, which is managed by the SGPC, in a makeshift tent put up in the parking of the gurdwara. On Monday night, the SGPC objected to the tarpaulin cover on the tent put up by Khalsa’s supporters. Khalsa has been demanding the release of six former militants languishing in different jails despite having completed their sentences. “We sympathise with Khalsa and those lodged in jails. We are pondering the issue and hopefully will find a way out soon,” said Makkar, adding that the Punjab government could not do much as all the cases were registered outside Punjab. Makkar’s comments are in contradiction to Akal Takht jathedar Giani Gurbachan Singh’s view who, while supporting Khalsa’s demand, had asked the SGPC to help resolve the issue. Meanwhile, five people, including Khalsa’s wife Jasbir Kaur, left for Amritsar to hand over his will to the Akal Takht jathedar. Khalsa refused to divulge the details of his will saying he had made up his mind to give up his life for the cause. He has also offered to donate his organs. Makkar had met a close aide of Khalsa last month and had offered to take up the matter with the Punjab government. Sources said the parleys did not reach a conclusion. Meanwhile, a large number of school and college students came to meet Khalsa and lit candles to show solidarity with him. Punjabi singer Babbu Mann also met Khalsa. ‘RELEASE DETAINEES’ MORCHA MEETS CM Five close aides of Khalsa who have formed a morcha on Wednesday met chief minister Parkash Singh Badal to discuss the legal way out. Badal was informed that the state government had objected to parole to three of the six former militants lodged in the Burail jail. Badal said he was not aware of any such move. “The CM has assured us to resolve the issue at the earliest,” said Harpal Singh Cheema, chairman, Sikhs for Human Rights, who was among those who met Badal. “The Punjab government can get all of them released in one day in case they have a strong will. But there is no one to take up their case at the political level,” said Cheema, adding that all those languishing in jails and having completed jail sentence were from humble families and were no threat to society. A total of 124 Sikhs were languishing in different jails but they had demanded the release of only these six as they had completed their jail terms, said Cheema. DSGMC COMMITTEE MEETS KHALSA A five-member committee of the Delhi Shiromani Gurdwara Management Committee ( DSGMC) met Khalsa and the Punjab gover nment on Wednesday for a way out. Those who met Khalsa and assured him support included Avtar Singh Hit, Paramjit Singh Rana and Tanvant Singh. Speaking on phone, DSGMC president Manjit Singh GK said the committee would offer all legal support to Khalsa and the militants lodged in different jails who had completed their sentences. “The SAD will take up the issue with all the states where these militants are lodged,” he added. Meanwhile, a group of supporters of Khalsa have reached Lucknow to meet Uttar Pradesh chief minister Akhilesh Yadav to take up the case of the release of 73-year-old former militant Waryam Singh lodged in Bareilly jail. Waryam, who is in jail for the past 23 years, has gone blind and was never allowed bail or parole. http://sikhsangat.org/2013/khalsas-fast-not-legal-makkar/
  17. Some kid whose father is a decorated General in the armed forces goes to the same school where the son of a stick-wielding police constable (havaldaar) also studies. Now which one of these 2 would be more proud of his father? Obviously the son of a General! How does this make the havaldaars son feel? Obviously intimidated and perhaps even inferior! How do such people then react? They try every attempt to mock or humiliate someone who is way ahead of them in any aspect life. Some kid loves his father to death because he knows his father sacrificed so much just to give him a decent upbringing and a good education. Another kid doesnt even know who his father was, because his father left his mother before this kid was even born. Now which of these 2 will never tolerate any insult to his father? Obviously the first kid, because he owes everything to his father! This is the difference between the Sikhs and others, and this is the reason why were facing all these various sorts of troubles all over this world. Whether its the problems we face at the hands of Hindus in India, or Muslims in Islamic countries, or gorey/kaale/others in Western countries, this difference is the central issue at the core. We are proud of our Guru Sahibaan, our Puratan Singhs, our mahaan Sants, Sipahis and our Shaheeds. We are proud of their glorious legacy. Those who dont have such a history, or have a shameful history full of oppression and barbarity will always have a problem with us just like the son of a havaldaar has with the son of a General. The Generals son has pictures of his dad in uniform decked with medals. The son of a havaldaar knows his father doesnt even have a rifle. The Generals son can tell stories of how his dad won so many battles and faced the enemy fearlessly. What will the havaldaars son say? How his father beat up an innocent protester? Or how his havaldaar dad got slapped by a girl because he passed a lewd remark? What else can such people do besides cracking Sardar jokes? We are proud of our turbans, our beards, our 5 kakaars, because these are blessings of our Guru Sahibaan. Those who dont even know whom to worship/follow, what do they have in life that they can value? They are like that kid who never knew who/what his father was/is? Thus they have a problem with our turban, and they want it taken off at all airport checkpoints. They have a problem with our kara/kirpan and want these removed before we board buses. Why they have this problem? Because these poor fellows are like that fatherless kid who never knew what it means to get a gift from a dad. They dont have a blessing like Sikhi in their lives, they dont have a father like Kalgidhar Patshah Ji, they dont have anything such as the Khalsa appearance or the 5 kakaars which they can call as gifts. But since we do, they have a problem with these. What else can they do except try to rob us of these? Khalsa ji, do not take Sikhi for granted. Please dont! This whole world is full of ashamed and fatherless people who do not have anything to be proud of, or anything to value in their lives. We have everything! Our Guru Sahibaan, the priceless jewel of Gurbani, our Puratan Singhs/Kaurs, our itihaas, our Gurmat philosophy, these are all like those medals which the Generals son is so proud of. These are all those gifts which a loving fathers beloved son holds near and dear to his heart and soul. Those who dont have such a father, or those who dont even know about their father, they always have, they still do, and they always will have a problem with the Khalsa! Mehtab Singh Nov. 4th, 2013
  18. 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
  19. 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:
  20. Leaving aside any esoteric interpretations and perspectives, why did the purataan Khalsa hunt?
  21. Would you like to organise a Sikhi Camp? Free Sikhi Camp Resources available at our Two Servers: http://rajkaregakhalsa.net/downloads.htm and http://sikhee.com/downloads.html RajKaregaKhalsa.Net & Sikhee.com The sites that were first in bringing you http://Youtube.com/Sikhi 33.4 Million views 15800 Subscribers View Gurbani with all of our mp3 downloads so you can easily read translations Translated Videos to easily learn Gurbani Punjabi & Gurmukhi learning resources Presentations, Games, Literature and much, much more... All available for free with no donations accepted in 16 years Raj Karega Khalsa Network
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