Jump to content

Search the Community

Showing results for tags 'khalsa'.

More search options

  • Search By Tags

    Type tags separated by commas.
  • Search By Author

Content Type


    • Agree to Disagree

Found 153 results

  1. Isn't doing nitnem a ritual? Doesn't sggs ji forbid ritualism?
  2. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh West Coast Sikhi Camp (California) is just around the corner. There are only a handful of spots remaining. This is a really good retreat for amritdharis to rejuvenate, as well as for those people who are new to Sikhi. Camp is open to Sikh youth and teenagers. Please check out our website on www.wcsikhicamp.com
  3. CHANDIGARH, India (November 4, 2014)—The hunger strike of Bhai Gurbaksh Singh Khalsa for the release of imprisoned Sikhs has been halted in uncertainty. Due to the non-availability of space and alert of Intelligence Agencies, Bhai Gurbaksh Singh is not succeeding in starting his hunger strike. It is worth mentioning that Bhai Khalsa announced few days ago that if the Jathedar of Sri Akal Takht Sahib will not fulfil his promise before Bandi Chhor Diwas, then he will again sit a hunger strike. He planned to start his hunger strike in Subhan of Jalandhar, but the police didn’t allow him. While expressing disappointment, he said that nobody is coming forward to provide space for his hunger strike. http://www.sikh24.com/2014/11/04/hunger-strike-of-bhai-gurbaksh-singh-stopped-due-to-non-availability-of-space/#.VFnM4fnF9K0
  4. The Dead Lands.

    I recently saw the trailer for this film and was saddened, especially seeing that Sikhs possess no viable film industry. http://www.flicks.co.nz/movie/the-dead-lands/ Ironically if we do ever have a historic Sikh film will it have exacerbated stunts like this:? I am sure that somewhere along the line the Punjab film industry grew confused between culture (Punjabi) and history (not balle balle).
  5. Recently a member brought to my attention a thread on this forum which aims to denote the factual integrity of Saraghari as a myth. The essential crux, of this denotation, is that the British and Sikhs always re-wrote their losses in order to exhibit a sense of victory and self-proclaimed glory. In short, the initiator of the myths and facts analysis believes that the battle has been considerably hyped at the expense of his poor, yet silent suffering race. I could not resist going back to the history books again, and have written a rebuttal (if you may) to our doubting friend. I have used several significant military sources, all with proven credibility, and other verified texts in constructing the below article. If, however, some members feel I might have overstepped the mark then please inform me. 'Strength down to half but good news! Each one of us has now two rifles.' -Dispatch from the battle at Saraghari, 1897 A.D. (1) Leonidas and his 300 Spartans established a new and unique military doctrine at Thermopylae. Named after the locus of their last stand, the Thermopylean conflict is a sporadic occurrence in military pragmatism. Fundamentally it pits a much superior offence against an inferior defense (although anomalies exist). Leonidas and his 300 men themselves faced a much superior force of 100-150,000 Persians during their last stand. (2) Their main aim was to detract or delay the foe until a much poignant rival force could be collated from mainland Greece. In this they succeeded, although by forfeiting their own lives. A step-by-step surgical analysis of their strategy inaugurates the following: -The defense will often be an archetypal last stand. Its constituents will be foolhardy in the defense of their aims, but not to the extent of heedlessness. -The offence will be forced to blunt it's initial thrust, or establish a new stratagem, as the defense will occupy a much better strategically placed locus. At Thermopylae Leonidas placed his men in a narrow passage. The Persians were forced to re-vamp their initial tactic and faced a Spartan picket bristling to the teeth. -The offence will be forced to utilize a tidal technique, although this is not necessary. A well ensconced, and established defense, cannot be attacked with a straight-forward march and confront technique. Often attrition will have to be adopted as a principle Modus operandi, and the defense will be assaulted by different companies in a repetitive fashion. -The foremost aim of the defense is to either buy time for reinforcements or a collation of forces on an unprecedented scale. If it succeeds in this, despite forfeiting itself, it has succeeded in it's designs and desires. -Technological, geographical, intelligence and disciplinary ingenuity all play a pivotal role in a Thermopylean conflict. If possessed by the defense, then a plausible modicum of success is ensured although to what extent is determined by it's own subsequent conduct in the engagement itself. These doctrines were well established in the mind of Lt. Col John Haughton, of the 36th Sikhs, as he marched towards fort Lockhart in the Samana ranges of the Hindu Khush. An avid veteran of Afghani warfare his mission was clear. To neutralize any plausible ally of Czarist Russia, in the North-West Frontier, via utilizing several companies of his battalion efficiently and fluidly. His forward base was to be at Fort Lockhart, neighbored by it's sibling Fort Gulistan in the present day North-Western Frontier. Initial intelligence briefings indicated that local Islamic leaders had been whipping up a pandemonium in the regional Afghani Afridi and Orakzai tribesmen. Haughton ordered his officers to be on their guard whilst simultaneously dispatching a small task-force towards Saraghari. The latter was a military outpost, constructed for helicographic contact between Lockhart and Gulistan. Despite their immediate vicinity, both forts were separated by rugged and mountainous terrain and were not immune to elemental disruption. The helicograph became a pivotal tool for keeping both in contact, a fact which did not escape Afghani watchers. On September 3rd, 1897 A.D., 5,000 Orakazai horsemen attacked Gulistan. The 130 Sikhs, occupying the fort, under Maj. C.H. Desvoeux and Lt. A.K. Blair offered exceptional resistance forcing the Orakazais to retreat. (3) Five days later a more substantial force of tribesmen returned. Two days later they were forced to retreat via Haughton himself, who arrived with 150 Sikhs from Lockhart. (4) Realizing that Saraghari might be a potential target, Haughton reinforced the communications outpost until at full strength it possessed one NCO and 20 OR's (other ranks). The ingenuity of the tribesmen was to however obfuscate him soon, and thrust him into dire straits. On 12th September, the 19 year oldhelicograph operator, Gurmukh Singh, reported a mass movement towards the outpost, to his superior Havildar Ishar Singh. Both men ascended to a higher platform and attempted to analyze the situation. The Havildar finally gauged that it was potent sign of war. Waves upon waves of Afridi and Orakzai tribesmen were marching towards Saraghari. Calmly ordering Gurmukh Singh to inform Haughton and request reinforcements, Ishar Singh prepared to be besieged. Haughton's reply has not been properly established. Two conflicting versions have been put into play. The initial states that he sent a reliving force towards Ishar Singh but it encountered marauding tribesmen, whereas another states that his resources were stretched. The former seems more likely. Under the aegis of Gul Badshah, the tribesmen were striving to conquer Gulistan. (5) The latter would have been a mass improbability if Saraghari had been reinforced by Lockhart. Thus it seems Haughton's substantiated refusal was justified not by a lack of manpower, but by a stringent blockading of his passage towards Ishar Singh. Ultimately, whatever the vindication Ishar Singh found himself solely confronting a murderous horde of blood thirsty tribesmen. Whilst Havildar Singh called a Chinese Parliament* and attempted to form a course of action, Gurmukh Singh repeatedly cast up to date minutes to Haughton. At 9.00 am he signaled the arrival of Afridis and Orakzais. Subsequently battle was joined. The 20 men under Ishar Singh refused to surrender to the foe. The ancestors of the latter had indulged in religious bigotry, and rapine on their sacrosanct land of Punjab. Their own ancestors had refused to give or take any quarter from them, and they too wanted to emulate this valorous tradition. By the time the first shot had been fired, all 21 men inside the post had determined to die defending their mission. The location of Saraghari prevented Gul Badshah from employing the tried and tested tactic of foolhardy charges. He was forced to adopt attrition as a means of achieving his goal. Organizing his men in batches of 150-180 companies (6) he dispatched them towards the communications post. The Havildar meanwhile had been witnessing these proceedings and gauged the inferiority of the tribal artillery. Armed with the newest Martini-Henry rifle, effective up to 600 yards, the 21 besieged waited until the tribal waves were in range and then fired. (7) Their murderous volley repeatedly dwindled the attackers until finally, before midday, Gul Badshah himself came to the fore. An astute negotiator, Badshah brought his entire skill set to the fore. He argued with Ishar Singh that resistance was futile and the deaths of his 20 men would achieve nothing. If all 21 emerged from the fort then he would let them leave unharmed, whilst Haughton would vindicate them due to the numerical foe they faced. Both Singh, and he, were leaders of men and thus knew the intricacies of the battlefield and leadership. The aphorism live to fight another day would serve them both well. Singh, with an emphasized candor, rebutted his offer word for word and a resigned Badshah summarily left. The battle then recommenced. Haughton meanwhile was attempting to gauge the numerical superiority of Badshah. Along with his men, veterans of earlier Afghan campaigns, he identified 14 religious ensigns. Bringing his past experience to the fore, he summarily concluded that Ishar Singh faced 10-12,000 tribal's out of which only less than 200 were able to engage the Sikhs at any given time. (8) The unequal locus of Saraghari was too narrow for an en-massed assault, and too open for a lightening skirmish. Ishar Singh, so far, had utilized the battlefield well but would he be able to hold out until a much superior relief arrived? The fate of Gulistan, and neighboring British protectorates, was no longer in his (Haughton's) hands. Only time would tell if a single NCO, and his 21 men, proved successful or not. Gurmukh Singh continually kept on relaying up-to-date briefings to Lockhart. By now more than 3-4 hours had elapsed since first contact and the 21 Sikhs had eaten no food or drunk water. They had fought off two assaults and suffered two casualties. Still, they continued to operate like clockwork fixedly targeting the offenders and either forcing them to retreat or killing them. Their own numbers were also beginning to dwindle. Bhagwan Singh was the first to be killed thus reducing the strength of the defenders to 20. Ammunition was also beginning to run out. Gurmukh Singh signaled to Haughton, asking for more ammunition, the Lt. Col attempted to disperse the masses swirling on the Lockhart-Saraghari rout with no success. He signaled back his inability. (9) By now Badshah himself was in desperate straits. Saraghari's location made his favored stratagem of a massed charge obsolete. The defenders were not willing to surrender, and his remaining numbers were becoming swiftly disgruntled as more time elapsed since the initial engagement. Despite breaching two pickets, the communication post still stood defiantly. Discipline was lacking among his men, who preferred the commands of different leaders simultaneously, and moral was low. Then, he spied a chance at victory. Sending his non-fighters to the scrub bordering the outpost, he had them set it on fire thus blinding the defenders (who, by now, it is believed had only less then eight men). He then sent two men to make a breach on the defender's wild side. Haughton, and his men, watched with increasing trepidation as the blinded defenders attempted to put out what they perceived as being an internal fire. This allowed several tribesmen to make a breach and enter the outpost. (10) With misery the Lt. Col watched as Ishar Singh took a last minute decision to continue fighting. Via Gurmukh Singh's relays, Haughton learnt of the Havildar's final decision. Ishar Singh ordered his men to fall back to the outpost's inner layer, whilst taking a bayonet and jumping into the mass of the bloodthirsty foe himself. In fierce hand-to-hand fighting he was wounded several times before finally being killed. His action, and sacrifice, allowed Gurmukh Singh enough time to relay to Haughton that the stampede which the defender's now faced itself was constrained by the outpost's size. Ultimately the inner layer itself was breached. The remaining Sikhs fought back with intense gusto until their last breath in an emulation of their Havildar. The 19 year old Gurmukh Singh, then himself jumped into the fray. According to Haughton, he signaled a request to enjoin the fray. The Lt. Col granted him his last desire with a heavy heart. (11) Saraghari had finally fallen. It is not known what subsequent course Badshah took next. His men, it seems, were mutinous and wanted to rest. His initial incentive had been to seize Gulistan but he had failed in this respect. Paramount discipline, and an efficient chain of command, was also lacking among his men. They preferred the commands of several different tribal chieftains at a time. Thus he was forced to give in and wait. By the next day however he found himself besieged. A potent relief force had been collated and attacked the resting tribesmen on the night of the 13th. Clockwork discipline again played a part, and Badshah was routed. Thus ended the Afghani attempt at conquering Gulistan. Havildar Ishar Singh, and his men, had succeeded in their mission. An Analysis. Despite more than a century elapsing since the battle of Saraghari, it is still being passionately debated in academic and military circles. The below points are often raised whenever the battle is studied: 1.) Did the Afghans gain a Phyrric victory? 2.) What was their ultimate goal? 3.) Is it possible for 21 men to face an onslaught by 10,000 men? 4.) What allowed Ishar Singh to hold out for the better part of a day? 5.) How accurate is Haughton's initial assessment of 10-12,000 attackers? 6.) How many casualties were incurred by the tribesmen on the 12th and the 14th? A.1.) Did the Afghans gain a Phyrric victory? A Phyrric victory is a victory gained at such a cost that any subsequent actions/courses are rendered obsolete by the reduction in the victor's forces. The Afghani incentive was to conquer Gulistan. They did not succeed thus a Phyrric victory is out of the question as they cannot be deemed as being the victors at Saraghari. A.2.) What was their ultimate goal? Gulistan, but what they intended to do subsequently is a mystery. Most historians promulgate that after Gulistan, Lockhart would have been the second target. Again, this might or might not be related to the factual truth. The swiftness with which Gul Badshah lead his men indicates that either he wanted to pursue a Fabian strategy, i.e. collate resources and men until they outnumbered Lockhart and thus force Haughton into submission; or launch a massed strike against it as well. A.3.) Is it possible for 21 men to face an onslaught by 10,000 men? Military history does not propose 'what happened' but 'what could, should or would have happened.' If we surgically analyze Saraghari we will see several different elements supporting the Sikhs. 1.) They were well entrenched and experienced soldiers. 2.) They could easily counter any decisive assault due to their location which would have been narrow for 200 men or more. 3.) They occupied higher terrain, thus they were well placed to witness any raid forming and counter it. 4.) They possessed a superior range in firearms. Their Henry Martini rifle reached up to 600 yards, thus giving them a longer reach. 5.) One has to remember that Haughton estimated there to be 10-12,000 attackers based on the banners and tactics of the tribesmen. How many actually attacked the outpost at a single time (the tidal wave theory) has not been established. Contemporaneous Afghani sources state 150-180, although these would probably have dwindled as the attackers reached the terrain on which Saraghari was situated. One also has to remember that the classic Charge-Trench ideologue did not exist at Saraghari. This was not Beersheba where horsemen charged trenches. Saraghari was a well fortified structure thus blunting the Afghani offensive. A.4.) What allowed Ishar Singh to hold out for the better part of a day? An able NCO, Singh was already a prior veteran of Afghanistan. Subsequently he was also well versed in military strategy and adaptive, essential traits which assist all military leaders. He utilized the high vantage of Saraghari, the instruments at his disposal and the training of his men. High Vantage- This would have considerably reduced the number of foes approaching, slowed their ascent and also given him time for a counter-offensive. Instruments at his disposal- The Martini-Henry rifle possessed an accurate range of 600 yards (548.64 m). Ishar Singh is said to have ordered 'fire'when the tribesmen passed the 300 yard (274.32 m) mark. Although the tribesmen possessed their own arsenal, this was not as advanced as the Sikh rifles. Combined with the clockwork precision of his men, the superior Martini would have played a cardinal role in Singh's strategy which was to delay the foe. Training of men- Via Gurmukh Singh's briefings, it has been theorized that Ishar Singh utilized a clockwork plan of action. This called for equal teams of soldiers firing upon the charging foe. Given his own prominence in the affair he would have divided his 20 men team (Gurmukh Singh was signalling) into either 4 lots of five or 5 lots of 4. The former would have seen three teams firing from their own respective positions in the outpost. One team would then have been replaced by another fresher team, while it reloaded and reinforced another. The fourth relieving team would have also reinforced another simultaneously, thus ensuring a rapidity in the assaulting fire. Via the 5 lots of 4 a similar pattern would have emerged although it's effectiveness is debatable. A.5.) How accurate is Haughton's initial assessment of 10-12,000 attackers? Valor aside, the British military was not as obdurate as is cast. It rapidly adapted to the foe's tactics and learnt lessons from near defeats and victories on the battlefield. The First and Second Anglo-Afghan Wars (ranging from 1839-1880 A.D.) had taught it several new principles of Afghani warfare. Haughton himself, a Lt. Col, would have engaged in the Second Anglo-Afghan war and thus observed the proceedings. Afghani tribes, and even military leaders, preferred an en-mass cavalry charge against strategic locations. The psychological effect of seeing a mass body of horsemen, bearing down upon them, would have petrified many opposing forces into surrender. Afghani cavalry tactics often called for 150 men or more (12) to line up in equal lines and charge the foe. Not only did this provide momentum but also immediate relief if required. Whilst confronting such a horde the British would often dismount and then engage. The massed attacks on the 3rd of September, and afterwards, corroborate Haughton's estimates. On the aforementioned date it was estimated that at least 5,000 tribesmen, or upwards, attacked Lockhart. Whilst engaging forts, Badshah would have been well aware of the need of continuous momentum, and rejuvenated men. Cast as crude, his strategy, if looked at from a new light makes profound sense. He would have utilized the tidal theory. 10,000 men divided into 150 companies would have given him 66-67 attacking formations. Their large number would have allowed for continuous momentum, replacement of men and also simultaneous action if they would have been confronted by a joint task force from both Gulistan and Lockhart. He would have reinforced his initial 5,000 with double that number to be on the safe side. A.6.) How many casualties were incurred by the tribesmen on the 12th and the 14th? Upon capturing the field, the relieving force accounted 450 bodies. The latter were the tribesmen who had been killed on the 12th,13th and 14th. Gul Badshah would initially state that Ishar Singh and his men killed 150 of his tribesmen although he would soon change the number to 180. (13) British estimates varied. Given that the attacker often forfeits more men then the defender (14), it can safely be said that at least 30-40% of the casualties would plausibly have been inflicted by Singh and his men. The British estimated there to be at least twice as many wounded tribesmen. The latter never ventured to release the official number of their dead and wounded given their ironic defeat. Upon learning of their gallantry, the British government gloriously applauded the actions of the 21 deceased at Saraghari. Entranced by their valor Queen Victoria awarded each of the Sikhs the Indian order of Merit (the sub-continent's then highest military honor) and allotted a pension and land grant for their next of kin. Presently the battle has been reduced to military textbooks, but it's legend still abounds. These 21 men engraved an unique niche in historicity along with Leonidas and the countless others who engaged in a Thermopylean battle. In death they serve as an inspiration beacon, forever proclaiming 'duty onto death!' The deceased: Havildar Ishar Singh (regimental number 165). Naik Lal Singh (332). Lance Naik Chanda Singh (546). Sepoy Sundar Singh (1321). Sepoy Ram Singh (287). Sepoy Uttar Singh (492). Sepoy Sahib Singh (182). Sepoy Hira Singh (359). Sepoy Daya Singh (687). Sepoy Jivan Singh (760). Sepoy Bhola Singh (791). Sepoy Narayan Singh (834). Sepoy Gurmukh Singh (814). Sepoy Jivan Singh (871). Sepoy Gurmukh Singh (1733). Sepoy Ram Singh (163). Sepoy Bhagwan Singh (1257). Sepoy Bhagwan Singh (1265). Sepoy Buta Singh (1556). Sepoy Jivan Singh (1651). Sepoy Nand Singh (1221). Sources and footnotes: *Chinese Parliament- A military congregation where rank is not customary or obligatory. Any decision manifested is entirely democratic. 1.) Accessed from http://magellanclubforkids.com/2012/09/20/against-all-odds/ 2.) Cassin S.J; (1977) The Greek and Persian Wars 500-323 B.C. Osprey publishers, pg. 11. It is customary to acknowledge that whereas modern scholars give this figure, contemporaneous scholars estimated at least a million Persian soldiers to be present. 3.) Sidhu S.D, Virdi A; The Battle of Saraghari, The Last Stand of the 36th Sikh Regiment. Gyan Khand Media, India, pg. 3. 4.) ibid, pg. 3. 5.) ibid, pg. 4. 6.) Badsey S; (2008) Doctrine and Reform in the British Cavalry, 1880-1918, Barnes and Nobles, UK, pg. 150. Additionally see 3,000 years of Warfare for a profound exegesis of Attrition. 7.) Accessed from http://www.bharat-rakshak.com/LAND-FORCES/History/First150/238-Defending-Saragarhi.html 8.) Accessed from http://defenceforumindia.com/forum/military-history/12117-battle-saragarhi-21-sikhs-versus-10-000-pathans.html 9.) Accessed from http://khalsa-raaj.blogspot.co.nz/2011/09/battle-of-saraghari.html 10.) Accessed from http://swordarm.in/?page_id=21 11.) Accessed from http://magellanclubforkids.com/2012/09/20/against-all-odds/ 12.) Badsey S; (2008) Doctrine and Reform in the British Cavalry, 1880-1918, Barnes and Nobles, UK, pg. 150. 13.) Maj. Gen. Jaswant Singh Letter to H.M. Queen Elizabeth II Institute of Sikh Studies (1999). 14.) Singh; A (2010) The Last Sunset, Roli Publishing a division of Lotus Books. See sub-section titled First-Anglo Sikh War. http://tisarpanth.blogspot.co.nz/2014/08/21.html?view=magazine The question and answer component was done with the aid of a military historian. If you possess any questions on it then please post them below, and I will forward them to him. Thank you.
  6. 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.
  7. 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
  8. 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.
  9. 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
  10. 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.
  11. 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.
  12. 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.
  13. 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 ! )
  14. 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
  15. 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 "
  16. Waheguru Here is a great book on Baba Gurbachan Singh Ji Bhindran Wale Khalsa Jivan
  17. Save A Life

    Save A Life
  18. Waheguru Here is a great book on the life of Baba Sunder Singh Ji Bindran Wale Jivan--Sant Sunder Singh Ji Khalsa
  19. 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."
  20. 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
  21. 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/
  22. 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
  23. 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