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Found 173 results

  1. Nihung Singh maryada.

    Umm can anyone explain what is going on in this video. Regarding jhatka and Hindu style aarti.
  2. A little anecdote

    Okay so today my friend called after a good hiatus and told me a little story. Well he drinks and smokes and today while depositing some money into his account at a bank, he met a proper Gursikh I would assume. My friend was in the process of creating a blunt and the Singh came up to him and i would say scolded him a little. My friend's response was that he works two jobs, life isnt getting anywhere and that this is way to relieve some stress. The Singh held his hands, pressed his hands until his knuckles cracked, read a paath and told my friend that if he tries to do it again then within an hour he would have consequences. Now my friend is really scared or i would say paranoid. But hey! he's afraid to do bad stuff. I hope he keeps this up. Maybe we should do the same. If we see a Sikh smoking or drinking, then go upto him and repeat the process. But then again that wouldn't be so authentic.
  3. A passionate plea.

    Waheguru ji ka Khalsa Waheguru ji ki Fateh. I have a plea to make to anyone reading this, this plea is in regards to a Singh living in a foreign country for more than a decade. Singh is tomorrow going to talk with a politician regarding political asylum in his chosen nation. Singh needs official documents regarding what India is doing to Sikhs, that is human rights violation etc. It will be greatly appreciated if reports, and websites which can help Singh prove his point can be provided before 3,0, clock tomorrow. Three o clock New Zealand time. Thank u ji.
  4. Recently I saw a heated debate on facebook which I believe is a testament to the inferior knowledge of Sikhs today. A challenge was put forward as to where it says Khalsa raj, or as most see it, Khalistan should be made in Dasam Granth. No one was able to prove that these lines: 'Sri Mukh bhaniyoo gareeb niwaaz....' where in Dasam Granth. Whats more attacks are being made that Sant Bhindranwale lied about these lines, saying they were in Dasam Granth. How many other such quotes are there which do not exist? And how did Singhs after Operation Bluestar justify Khalistan? Heres the video: Furthermore I remember reading that Santokh Singh Bhangu wrote Panth Prakash in order to justify Sikhs having political power. With Sant Ji being labelled as a liar the excuse for burning of saroops (as of recent) are being blamed on Khalistanis etc. Our own Sikhs are being mislead by such quotes, which exist or do not. So what do we learn about Khalsa raaj, and todays present situation (regarding Hinduvata extremism) from Gurbani. What lesson do we learn and what should we do?
  5. Help with Dumalla please

    Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh! Cyber sangat ji, basically ive been keeping my kes for about 7months now. My head hair is about 3/4inches long...its taking ages growing lol. My dhara is a few inches long too. Loving every bit of it! Cant wait for it to get longer. I started saja'ing a dastar about 2ish months back, pretty simple gol dastar which is working pretty fine except i'd really like to sajaa a Dumalla. It looks crazy!! Totally beautiful!! Ive been trying with the help of our veers on youtube but they all have 'proper' kes so it doesnt really work for me. My question, is it possible to sajaa a Dumalla with such short kes as in my case? And to my veers who once cut their kes and are now keeping them; what style dastar did you sajaa? What works best? Any tips would be much much appreciated thank you. Secondly, this may seem a daft question but once youve made the decision to keep your kes, how soon after can you take amrit? Like i dont feel 'proper' at the moment because my kes are so short...i would still consider myself a monna although ive not cut my kes in over 7months. I dont intend on taking amrit for atleast a year yet. As soon as i can start keeping rehat properly, I can consider taking amrit. I don't want to take amrit and then find i cant keep rehat or i make a mistake which ill regret right, for example, i love my sleep so if i miss amritvela...etc. Is this the correct thinking? Or should i take amrit and then see where it takes me? Cyber sangat ji, thank you in advance! And i apologise for any phul of mine, incase ive offended anyone. Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh!
  6. Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh ji, My question: is the kurmai/chunni ceremony Gurmat or Manmat? a lot of times the Kurmai ceremony takes place in Darbar Sahib where Meva (dried fruits and nuts) are put into the palla of the groom to be by the male elders of the girls side. The groom to be is then fed a Shuwara (dried date). The chunni ceremony i dont know much about...involves a chunni hmm lol So how much of this Gurmat? If not, should we continue these blind rituals? Im getting married in a years time. I dont want these brahmanic rituals taking over my wedding. I just want the Anand Karaj obviously followed by Guru Ka Langar. Thats all. no parties, no music and need i say no alcohol or meat. I've not yet attended such a wedding so dont know exactly what goes on, how its done. Can we set a precedent? looking for help and advice please much appreciated! admin ji, i have posted in gupt as i want to remain anonymous. Pul Chuk Maaf ji Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh jiii!!!
  7. WAHEGURU JI KA KHALSA, WAHEGURU JI KI FATEH JI http://www.ebay.co.uk/itm/261081050569?ssPageName=STRK:MEWAX:IT&_trksid=p3984.m1423.l2649 ONE 1850'S POTHI CONTAINING 'Japji Sahib, Anand Sahib, Sodar Rehras, Sukhmani Sahib, etc' FOR SALE ON EBAY. POSTAGE WORLDWIDE. reserve of $1000. I know these are genuine as will any other ebayer. his feedback is 100% positive with 154 sales to date. I have the name and number of the singh auctioning these. he has offered to post these to me from canada to the uk i.e. jiffy bag etc need i say more. ANYBODY in Canada, Calgary able to pay a visit/purchase these just to ensure they are in safe hands and stop the auction??? PLEASE CONTACT ME FOR CONTACT INFO. do not want to post his personal details in the open...although i dont see why not since his acts are so distasteful. can we pool together funds to purchase at $1000? i do not have these funds otherwise i would've myself and had a contact in calgary collect in person.
  8. Priceless, Divine Diamonds - XI Sriman Sant Isher Singh Ji Maharaj Rara Sahib Wale 61. Four means to blissful life 1. Dispassion (Vairãg · ਵੈਰਾਗ) 2. Patience - (Dhīraj · ਧੀਰਜ) 3. Contentment - (Sanṯokẖ · ਸੰਤੋਖ) 4. Enquiry (Vīchār · ਵੀਚਾਰ) These four means are highly fruitful for the attainment of highest spiritual wisdom (brahmgyān - ਬ੍ਰਹਮਗਿਆਨ), and for living a blissful life. It is essential for serious seekers to retain them in their minds. 1. Dispassion - (Vairãg · ਵੈਰਾਗ) — Constant awareness of the fact that the entire physical world, and everything in it, is perishable and therefore is cause of suffering. 2. Forbearance - (Dhīraj · ਧੀਰਜ) — All forms of life undergo moments of pain, pleasure and difficulty, etc. To be able to live blissfully, one should face these phases with patience. 3. Contentment - (Sanṯokẖ · ਸੰਤੋਖ) — One should remain content with whatever one has been preordinated in this life (Prārbadha · ਪ੍ਰਾਰਭਧ); to be free from desire for 'more'. 4. Enquiry - (Vīchār · ਵੀਚਾਰ) — Self-Enquiry and Wisdom are both the same thing. Enquiry involves discrimination between the Real and the unreal; reflection on the unreal nature of the world about us, and that everything, whether it is within or beyond the reach of the sense organs, is nothing but physical manifestation of the Formless One. When such realisation takes place in the intellect, the only entity that remains then is the Non-dual, Formless source of Supreme Bliss that is unaffected by any modifications of the mind. In this state, the wise one (Gyānī) sees himself pervading in everything, and everything in himself. The establishment in this unshakable state is called 'Samādhī' - I am Everything. ॥ Nirvikalpohaṅ(g) ॥ 62. Bodiless state while living A clay pitcher is nothing but moulded clay. In the same way, the physical body is nothing else but Self (Atmā). Intrinstic nature of the body - birth, death, pleasure, pain, sadness, respect, dishonour, profit, loss, etc. are mere forms of the Self. But Self (Atmā) is free from all modifications. Therefore, nothing else exists apart from the One that is beyond modifications. One that possesses this wisdom is liberated while living, as there is no identification with the body; in such a state only Self (Atmā) exists. ~ NirVikalpa Samādhī ~ Controlling the Horse-like Mind Put reins of enquiry on the horse-like mind, and place on it a firm saddle of concentration. Fasten that saddle with control of the sense organs. Repeatedly smack the chattery back of that horse with the whip of spiritual practice (Abhyās). Make it take steps of devotion on the path to salvation, cross the stages of attentive listening (Shravaṇa) and contemplation (Manana), and finally establish it in the temple of profound meditation (Nidhyāsana). With spontaneity, increase the Spiritual practice and realise the true Self. Live physical life this way — perpetually intoxicated in Spiritual bliss, and achieve disembodied salvation once the preordained karams (Prãrbadha) end; this is the sole purpose of human life. 63. Sãs Grãs (Prāṇa Apāṇa) The physical body remains alive as long as Prāṇa operates in it, and dies when the knot of Prāṇa is opened, i.e., when it leaves the body. Prāṇa and Apāṇa are vital airs. Prāṇa arises from the heart and expands outwardly up to a distance equivalent to approximately twelve fingers, then returns back to the heart in the form of Apāṇa where it changes back into Prāṇa, and the cycle continues. There is also a small cessation between a Prāṇa Apāṇa cycle, which is known as Kumbhaka. This is how the movement of vital airs happens in the body. This very movement (also known as Sãs Grãs) is the instrument with which Simran takes place. Essence of Vedānta ਸਰਬ ਰੂਪ ਸਭ ਤੇ ਪਰੇ, ਮਮ ਸਰੂਪ ਹੈ ਸੋਇ ॥ ਯਹੀ ਸਾਰ ਸਿਧਾਂਤ ਹੈ, ਤਿਸ ਬਿਨ ਅਵਰ ਨ ਕੋਇ ॥ Sarab rūp sabh tē parē, mam sarūp hai sō'e ॥ Yahī sār sidhānt hai, tis bin avar na kō'e. ॥ 1. Nirgun form — There are absolutely no thoughts or desires in (my) Self (Atmā); only thing that exists is a state of Samādhi where there is no mind, knowledge, knower or the known whatsoever. 2. Sargun form — The physical manifestations are nothing more a projection of (my) Self (Atmā). Just like a dreamer who takes on different forms in his dreams, the Self, with the power of Māyā and ignorance, appears fragmented in myriads of forms about us. In reality however, these forms are nothing but the same indivisible Self. Therefore, one and many both are the same Self only. 64. Two Aspects — Nishedh Pakẖ and Vidhān Pakẖ 1. Nishedh Aspect (ਨਿਸ਼ੇਧ ਪੱਖ) ­— In this form of enquiry, attributes of body and Self are observed separately – Physical body is untrue, insentient, fragmented and is form of suffering, whereas the Self (Atmā) is existence, knowledge, bliss and is Absolute. Such enquiry elevates awareness from the level of name and form (Nām-Rūpa) and moves it towards the Absolute. However – 2. Vidhān Aspect (ਵਿਧਾਨ ਪੱਖ) — In this, duality totally vanishes. Pitcher is nothing but clay, waves of the ocean are nothing but water, and ornaments are nothing but gold. Similarly, cause and effect, Self and body, these are only aspects of the same form. The Self is beyond past, present and future. At the highest stage, all sorts of fragmentation ─ body, world, mind etc. disappear, duality is completely annihilated and the Self (Atmã) is the only entity that pervades. Cause is always prevalent in its effect. Like, water is the cause and wave its effect. Similarly, the Abosulte (Brahm) is the cause and world is its effect. Therefore, the Absolute is always present in all physical manifestations. This universe cannot exist or sustain itself without the Absolute. Whatever action and reaction that occurs happens in the realm of the Absolute, and thus is nothing more than its own form. It is Non-Dual, Formless, Supreme Bliss, and free from all modifications. It is Samãdhī. 65. Self is beyond all Action Self (Atmā) has absolutely no connection with action. Action, or duty, is connected with: 1. Physical manifestations (Asthūl Sarīr · ਅਸਥੂਲ ਸਰੀਰ) 2. Fourfold internal organ - Mind (Mann), intellect (Buddh), subconcious mind (Chitt), and ego (Ahaṅkār) (Antahkarṇa · ਅੰਤਹਕਰਣ) 3. Organs of senses and actions ( Sabh Indrē · ਸਭ ਇੰਦਰੇ) 4. Controller of these senses (Indriyoṅ Ke Devtā · ਇੰਦਰਿਓਂ ਕੇ ਦੇਵਤਾ) 5. Preordained actions (Prārbhadha · ਪ੍ਰਾਰਭਧ) A combination of these five causes action. However, the Self (Atmā) is totally detached from all these and is self-existent. The body will last as long as preordained actions remain, and will end with the end of these assigned actions. The Self, which is my true reality, will forever remain established in its innate Supreme bliss. … to be continued … Link to Part I - Priceless, Divine Diamonds - Part I Link to Part II - Priceless, Divine Diamonds - Part II Link to Part III - Priceless, Divine Diamonds - Part III Link to Part IV - Priceless, Divine Diamonds - Part IV Link to Part V - Priceless, Divine Diamonds - Part V Link to Part VI - Priceless, Divine Diamonds - Part VI Link to Part VII - Priceless, Divine Diamonds - Part VII Link to Part VIII - Priceless, Divine Diamonds - Part VIII Link to Part IX - Priceless, Divine Diamonds - Part IX Link to Part X - Priceless, Divine Diamonds - Part X Guru Roop Sangat Jeo please forgive this moorakh for all the mistakes in the post :waheguru: Gurfateh!
  9. Parkarma

    Vaheguroo jee ka khalsaa vaheguroo jee kee fatehhh I just went to an akj samagam and noticed that the sewadars would block the parkarma while the program began and opened it when it finishes. can some one tell me why this is done. I totallly don't agree with it, which ia why i would like to know for my understanding why this bizzare action takes place. Vaheguroo jee ka khalsaa vaheguroo jee kee fatehhh
  10. Kara And Sweatbands

    Working with many Sikh children, I have noticed that they are still taking off there Kara's for PE at school and then forgetting to put them back on / losing them etc. I have decided to have manufactured SINGH and KAUR sweatbands, so that the Kara is protected at schools when doing PE, the children are being encouraged to use and be proud of there Surnames, and by being orange in colour, raising awareness of the issues happening around Bhai Rajoana Ji. Firstly, any objections to the idea of these sweatbands by anyone ? Secondly, if you wish to order for camps / prizes / gifts etc, then only £2 each - email mrharkiratsingh@sky.com or call 07968 143546. All profits to local charity. Thanks.
  11. Father of Shaheed Bhai Jaspal Singh Ji speaks to the Sangat at his sons funeral on 31st March 2012 and invites all to attend the Akhand Paath Sahib Bhog and Antim Ardaas taking place on 7th April 2012, please watch: Forward to all contacts in Punjab in order to support the Shaheed Singh's family.
  12. Sant Baba Ranjit Singh Ji Dhadrianwale are currently present with the family of Shaheed Bhai Jaspal Singh Ji. A demand for justice is being made to the Government to arrest and put behind bars the Punjab Police officers responsible for the murder of this young Amritdhari Sikh. A live telephone interview from Punjab has just been done on Sangat Television (Sky 847). Further updates to come... There are reports coming in that Sant Baba Ranjit Singh Ji Dhadrianwale and the Akal Takht have said that the funeral will not be done until the SSP Police Officer responsible for the murder is not arrested and put on trial.
  13. A SEMINAR AT THE SIKH MISSIONARY SOCIETY, UK BY Dr. Suba Singh Ph D, LL B Former Principal, Gurmat Gian College, Patiala; former Principal Sikh Shaheed Missionary College and professor at Khalsa College, Amritsar; Member of Syndicate & Senate of Punjabi University Patiala. A presentation by the learned and distinguished professor of Sikh History and Sikh Studies, Dr. Suba Singh, will be made on 31st March 2012 (Saturday) from 4pm to 6pm. The topic will be: CHARDHI KALA DA PRATEEK KHALSA ( ਚੜ੍ਹਦੀ ਕਲਾ ਦਾ ਪ੍ਰਤੀਕ ਖਾਲਸਾ ) KHALSA, SYMBOLIC OF THE RISING SPIRIT Everyone is cordially invited to attend. There will be questions and answers session at the end of the presentation. Bhai Balwant Singh Rajoana issue will also be discussed. Refreshments will be served at the end of the programme. Sikh Missionary Society U.K. 10, Featherstone Road. Southall, Middx, U.K. UB2 5AA http://www.sikhmissionarysociety.org
  14. Sant Dhadrianwale: BHAI RAJOANA'S HANGING HAS BEEN STAYED BUT SANGHARSH MUST CONTINUE UNTIL HE IS FREE: NEWS ITEM BHAI RAJOANA'S HANGING HAS BEEN STAYED BUT SANGHARSH MUST CONTINUE UNTIL HE IS RELEASED & FREE: Sant Baba Ranjit Singh Dhadrianwale 28th March 2012 Sant Baba Ranjit Singh Dhadrianwale, speaking after the announcement that Bhai Rajoana’s death sentence has been stayed, said that, “Sikhs around the world have once again been awoken because of Jinda Shaheed Bhai Balwant Singh Ji Rajoana, but the hanging has only been stayed.” They have said that Sikhs must not let the ‘Sangharsh’ for Bhai Rajoana go cold and he must be released as soon as possible so he can become a leading figure of inspiration for the nation and sit among us. Sant Dhadrianwale have said that if Bhai Rajoana’s letters can bring such awareness and awakening to the Khalsa Panth in such a short space of time, then what he can do when he is out of jail can only be imagined. They have said with the blessings of Akaal Purakh, Bhai Rajoana must come out. Sant Dhadrianwale have said the youth of Punjab have been reading his letters and have been inspired. The reason for this is because Bhai Rajaona speaks the truth and his love for Guru Gobind Singh Sahib Ji shines - he is like a Singh of Puraatan times. Sant Dhadrianwale advised we are all wearing Dastaars now, but when Bhai Rajoana comes out, we must ensure we have Dastaars on our head that never come off. It is for the first time in recent times the nation has been united with one single voice. They spoke about Bhai Rajoana’s Gursikhi Jeevan which has 14 hours of Nitnem every day - that is the power behind their courage. Sant Dhadrianwale said it is not the Government that has brought Bhai Rajoana back from the gallows and for the time being at least delayed the hanging, but the Khalsa Panth. The credit for this ‘stay’ goes to the nation. They also spoke about Quami Shaheed Bhai Dilawar Singh Ji saying if it wasn’t for these lions of the nation, many of us would have not have been here today. A whole generation of Sikh youth had been wiped out from the land of Punjab and the genocide would have continued it was not for these lions. - ENDS - Also see: http://www.sikhsanga...097#entry530097 http://www.sikhsanga...115#entry530115 http://www.sikhsanga...477#entry530477 http://www.sikhsangat.com/Index.php?/topic/65988-why-was-beanta-killed-sant-dhadrianwale-on-bhai-rajoanahail-quami-shaheed-bhai-dilawar-singh-ji/
  15. WHY WAS BEANTA KILLED? Sant Dhadrianwale on Bhai Rajoana...Hail Quami Shaheed Bhai Dilawar Singh Ji WHY WAS BEANTA KILLED? Sant Dhadrianwale on Bhai Rajoana...Hail Quami Shaheed Bhai Dilawar Singh Ji This clip was recorded during a large scale Samagam attended by thousands of Sikhs in LUDHIANA on 25th March 2012. Jinda Shaheed Bhai Balwant Singh Ji Rajoana is due to be hanged at 9:00am on 31st March 2012 - the hanging has since been stayed. Sant Dhadrianwale have pledged their full support to the nation in order to save this great lion of the Khalsa Panth from capital punishment. Also see: http://www.sikhsangat.com/index.php?/topic/65775-sant-baba-ranjit-singh-dhadrianwale-speak-the-facts-about-bhai-balwant-singh-rajoana-and-give-an-important-strong-message-to-the-khalsa-panth/page__p__530097#entry530097 http://www.sikhsangat.com/index.php?/topic/65776-a-glimpse-into-the-jeevan-of-bhai-balwant-singh-ji-rajoana/page__p__530115#entry530115 http://www.sikhsangat.com/index.php?/topic/65836-if-all-else-fails-bhai-rajoana-must-be-made-jathedar-sikhs-should-be-prepared-for-sangharsh-sant-dhadrianwale/page__p__530477#entry530477
  16. Further to the following topic: http://www.sikhsanga...e-khalsa-panth/ ...please see the below. *MUST WATCH* BHAI RAJOANA MUST BE MADE JATHEDAR - WE MUST PREPARE FOR SANGHARSH IF THE TIME COMES - SANT DHADRIANWALE IF ALL ELSE FAILS, BHAI RAJOANA MUST BE MADE JATHEDAR & SIKHS SHOULD BE PREPARED FOR SANGHARSH: SANT DHADRIANWALE News: 24th March 2012 Sant Baba Ranjit Singh Dhadrianwale have stated that in the same method as Panthic Jathedar Bhai Ranjit Singh and Bhai Jasbir Singh were saved in the past, the Jathedar of Akal Takht (or of any of the other Takhts) should put Bhai Balwant Singh Ji Rajoana in their place and announce Bhai Sahib as Jathedar. Then which authority will send the Jathedar to the gallows? The current Jathedar of Akal Takht (or any other) would then become an ‘acting-Jathedar’ in Bhai Balwant Singh Ji’s absence until they are released from jail. Who will hang a Jathedar of the Panth? After the large scale Gurmat Samagam held in the Malwa region of Punjab, this was said during a Samagam organised by the Jatha for Bhai Rajoana in the Doaba region, further to the same requests made by Sant Dhadrianwale (as well as other Panthic Jathebandhia) prior to and during the 23rd March 2012 Akal Takht meeting. This was the demand of the people. Sant Dhadrianwale once again spoke at length about the Jeevan of Bhai Rajoana and told the Doaba Sangat of the happenings during the Akal Takht meeting held earlier in the day. The decision to give Shaheed Bhai Dilawar Singh the title of “Quami Shaheed” by the Akal Takht was most welcomed by the Sangat, as was the title given to Bhai Balwant Singh of “Jinda Shaheed”. Sant Dhadrianwale explained the decision of the supreme authority of Akal Takht, but said in the event Bhai Rajoana did not agree or the Government did not take action upon the advice of the Jathedars, then their plan-of-action which was originally proposed prior to the meeting and generally accepted by the Khalsa Panth should be implemented without delay - Bhai Rajoana should be made Jathedar. Sant Dhadrianwale, in their fearless but factual approach to Sikhi Parchaar, questioned if the killers of Rajiv Gandhi can be saved from the gallows, why not our Singh? Sant Dhadrianwale re-iterated the likes of Sajjan Kumar and Jagdish Tyltler are walking alive in India, free. They said if such people had not got a ‘clean chit’ in the 1984 Delhi Massacre cases and had been hanged, then the Sikhs could understand that such is the system of the country for all. However, in the absence of such evidence we have to think, “Why is this only happening to Sikhs?” They said it would a beautiful day when a lion of the nation like Bhai Rajoana would be released from jail and sitting among us and Sangat could do ‘darshan’ of such a warrior who would be sitting on stages. Further support for Bhai Rajoana was shown by the Sangat during the Diwaan and there were ‘Jakaareh’ against his hanging. Sant Dhadrianwale advised the Sikhs of Punjab that should the authorities not act upon the orders of Akal Takht and Bhai Rajoana’s proposed hanging is to go ahead as scheduled, then there will be no option but to make Bhai Rajoana Jathedar if he is to be saved from India’s death sentence. Sant Dhadrianwale said the Panth should prepare for Sangharsh if the need arises but stated unity and peace within the Khalsa Panth must be maintained at all costs. - ENDS -
  17. *MUST WATCH* SANT DHADRIANWALE SPEAK THE FACTS ABOUT THE GREAT LION OF THE NATION - BHAI BALWANT SINGH JI RAJOANA (20.03.12) - IMPORTANT MESSAGE TO THE KHALSA PANTH SANT BABA RANJIT SINGH DHADRIANWALE SPEAK THE FACTS ABOUT BHAI BALWANT SINGH RAJOANA AND GIVE AN IMPORTANT STRONG MESSAGE TO THE KHALSA PANTH 21st March 2012 During a huge Gurmat Samagam in Punjab on 20th March 2012, Sant Baba Ranjit Singh Dhadrianwale have given an important message to the Khalsa Panth about India’s proposed ‘hang till death’ sentence on Bhai Balwant Singh Ji Rajoana scheduled for 9:00am (IST), 31st March 2012. A second Akhand Paath Sahib is currently taking place at Gurdwara Parmeshar Dwar Sahib (Patiala) for the Chardi Kalaa of Bhai Rajoana, rightly considered as a great lion of the Khalsa Panth. Sant Dhadrianwale secured the support of thousands of Sikhs (and those from other communities) during the Diwaan that Bhai Rajoana must not be hanged. This announcement and the reasons explained behind it was welcomed by the Sangat with cries of “Bole So Nihaal” and every single individual in attendance with their arms raised in the air. Every subsequent Diwaan will now be in the name of Bhai Rajoana in an attempt to show the support Bhai Rajaona has from the Sikhs and why the great warrior must not be given the death penalty by a country which is held to be the ‘world’s largest democracy’. Mentioning the Central Government of India, Sant Dhadrianwale have said much has already happened in the past. They have said those accused in the 1984 Delhi massacre like Jagdish Tytler and Sajjan Kumar are all alive, roaming free and have been given a clean chit. They said the law should be the same for all and not different for minority communities like the Sikhs. Sant Dhadrianwale spoke about the high Avastha Chardi Kalaa Jeevan of Bhai Rajaona and questioned how he (Sant Dhadrianwale) can even face Bhai Rajoana in jail when we have been able to do very little to stop his death sentence, regardless of the fact Bhai Rajaoana does not want to file any appeal? Bhai Rajoana has said he has done nothing wrong and committed no sin, but simply brought justice for the thousands who have suffered and been murdered in Punjab. Sant Dhadrianwale have said they do not have the courage to meet Bhai Rajaoana and look at them in the eye while photographs are taken for the media because we have been unable to do anything. “What will we say to him, that we are just giving statements in his support and that is all we can do?” Sant Dhadrianwale said the likes of Bhai Rajoana are the true diamonds of the Panth and we cannot afford to lose such gems. Bhai Rajoana is like a crown on our head who is a living example of a true Saint and Soldier. Sant Dhadrianwale have said the Jathedar’s of the Takhts now need to initiate a strong plan of action and lead the Khalsa Panth during this time. They have pledged that if the Akaal Takht takes such action, Sant Dhadrianwale , the Jathebandhi and all the Sangat present in each Diwaan numbering hundreds of thousands will follow every instruction and will fill the jails of the country if need be. They have said the entire nation is watching what decision the Jathedar’s will make and how strong that decision will be. - ENDS -
  18. MESSAGE FROM SANT BABA RANJIT SINGH JI DHADRIANWALE ABOUT THE ANNOUNCED HANGING OF BHAI RAJOANA: 19th March 2012 Sant Baba Ranjit Singh Ji Dhadrianwale have appealed to the Khalsa Panth for unity during these times of struggle and injustice. Sant Dhadrianwale have said Sikhs must unite to put pressure on both the Punjab and Central Governments of India to stop the execution of Bhai Balwant Singh Ji Rajoana, scheduled for 9:00am, 31st March 2012. They have stated too much has already happened in recent Sikh history and Bhai Rajoana should not be a victim of capital punishment. The Jathebandhi of Sant Dhadrianwale is categorically against such action. Every Sikh, Panthic Jathebandhi and organisation should not remain silent, but unite to openly oppose this action. Another Akhand Paath Sahib will be held at Gurdwara Parmeshar Dwar Sahib (Patiala) from 20th to 22nd March 2012 for the Chardhi Kalaa of Bhai Rajoana. Thousands of Sikhs are expected to attend a Gurmat Samagam on 20th March 2012 organised by the Jatha in which Sant Dhadrianwale will appeal to the nation to unite and support the campaign to stop the hanging of yet another Sikh in India.....further reports to follow.
  19. Life and martyrdom of Shaheed Sant Baba Deep Singh: One of the greatest ever Gursikhs Today on the 10th February 1758, one of the most outstanding and piv-otal figures in Sikh history attained shaheedi, whilst fighting in Amritsar. Sant Baba Deep Singh Jee was an embodiment of perfect virtues and epitomised the character of a Sikh. His life and what he achieved was nothing short of remarkable, and although he is primarily known for his unmatched feat in the Battle of Amritsar, his en-tire life is inspirational to Sikhs around the world. How did a Singh, aged 76 years old, pick up a sword weighing 16kg, and despite having his head severed, still continue to fight? It sounds unbelievable but all it takes is a look at his life to realise that this is indeed the truth. What was Baba Deep Singh Jee doing throughout the course of his life that gave him the power to display this "superhuman‟ miracle? All will be uncovered in this week‟s Sikhi Explored... Early life Sant Jee was born in a village called Pahuvind, and his mother, Mata Jeoni Ji and father, Bhai Bhagat Ji named their only son Deepa. At the time of his birth, his mother wished three things for her beloved son: 1) May my son be clothed well, even if I wear old clothes 2) May my son always eat good food, even if I stay hungry 3) May my son only encounter good people in his life, who wish well for him. All three of these wishes came true in Baba Jee‟s life, but none more so than the third one. Growing up, Deepa spent a lot of time working as a farmer. The heavy manual labour, strengthened Deepa and his hands and body became strong from the continuous physical work. Naturally he was a tough boy, but these fifteen to twenty hour shifts on his father‟s land, gave the great warrior-to-be a sturdy frame. Alongside this, his parents made sure that Deepa learnt Gurmukhi, the written script of Gurbani and was taught horse-riding. Deepa‟s parent had love for Sikhi, so they gave him a strong foundation in the teach-ings of the faith and encouraged him to read as much Gurbani as he could. The young saint would use his spare time to read the holy compositions of the Gurus, and contemplate on their meaning. His soul was drawn to the truth and beauty in which they spoke to him, keeping his mind focused on the holy Shabad. Aside from this, Deepa had a love for weapons and he would practice for many hours the correct way to con-trol a sword. From an early age, he had a kind and sweet nature, with people in the village beginning to call him Bhai Deepa out of respect. At the age of 18, Bhai Bhagat Ji and Mata Jeoni Ji took Bhai Deepa to Anandpur Sahib so they could be blessed with the sight of Guru Gobind Singh Jee. On the day of their arrival, Sikhs from various places had come to celebrate the festival of Hola Mohalla. They watched in awe as the Khalsa army displayed its un-matched skills in weapon control, horse-riding and sword-fighting displays. It was an incredible demonstration, and Bhai Deepa already having a great interest in martial arts, was inspired to learn this mastery of weapons and become a warrior like the Singhs he was watching. For 3 months, Bhai Deepa‟s family stayed in this holy city, and enjoyed the daily sermons of Guru Jee. They were inspired by the grandeur of His darbar (court) and the beautiful kirtan that was played. In the congre-gation of the Sikhs, they experienced the true benefits of the holy hymns, and their minds were refreshed by the Gurus words. Bhai Bhagat Ji, being so impressed came to Guru Gobind Singh Jee with folded hands and asked Him to give his family Amrit. The impact of being in the company of Gursikhs had evoked such happiness in the family of Bhai Deepa that their only desire was to become Amritdhaari Gursikhs and remain in this bliss forever. Guru Jee granted their wish and it was after this Amrit sanchar ceremony, that Deepa was renamed as Bhai Deep Singh. Soon after this, it was time for the family to leave Anandpur and return back home. Bhai Bhagat Singh came to Guru Jee and asked for permission to leave. Guru Jee blessed them all, but saw in Baba Deep Singh‟s mind a longing to stay in Anandpur Sahib. Guru Jee himself wanted Deep Singh to remain behind, as he could see that he had the potential and character to be a great Gursikh. Guru Jee, already knowing everything in the minds of his Sikhs, asked him, “Deep Singha, would you also like to leave or do you want to remain here?!” . Baba Deep Singh replied “Maharaj (king), I am your devotee, wherever you ask me to go, that‟s where I shall be”. With this response, his father felt very proud that his son spoke with such respect to Guru Gobind Singh Jee, and said that “If my son is permitted to stay in the presence of the true King, and be given the chance to serve your Sikhs, than there is no one as fortunate as me”. Baba Deep Singh was extremely happy to stay in Anandpur Sahib with all the other Sikhs and was anxious to start learning Shastar Vidya (knowledge of weaponry), Saanthiya (Correct pronouciation of Gurbani) and perform seva in the presence of Guru Gobind Singh Jee. Day and night, Baba Deep Singh stayed in a rush-to-serve as many of the Guru‟s Sikhs as he could. There was never a time that Baba Deep Singh just relaxed, he was constantly finding some way to make sure that the time he had, was used to the benefit of the Guru. Sometimes he would wash the dishes in the langhar hall. At other times, he would wipe the floor, prepare food for the langhar or even recite Gurbani to other Sikhs. He just made sure that he was busy at all times. This lifestyle of service to others, being immersed in Gurbani and meditation satisfied him. He loved being around the company of Sikhs and teaching the younger ones how to read properly. Guru Gobind Singh Jee observed Baba Deep Singh and was happy with his dedication, tired-less seva to others, and the sweet manner in which he spoke to everyone. Guru Jee was thoroughly pleased with his actions and began to keep him near at all times. His most important work was en-trusted to Baba Deep Singh and all the Sikhs began to respect Baba Jee. Out of this admiration they began calling him Bhai Sahib, which is a term that is widely thrown around today, but in those times, was a title only given to worthy individuals. Baba Deep Singh become a strong, powerful warrior and was looked up to by all the Sikhs, and despite this respect, he remained humble. His seva to all continued, and he spoke to eve-ryone with the same kindness and love as when he first arrived. By being around Guru Gobind Singh Jee at all times and carry-ing out his personal errands, the connection between them grew. Baba Deep Singh began to learn many things from Guru Jee himself, and lots of the vidya (knowledge) Guru Jee had, was bestowed on Baba Deep Singh. After staying with Guru Jee for a long period and being in his duty, his parents returned to Anandpur Sa-hib. They were proud to see their son look so handsome in the Guru‟s court. The shastar vidyra training had given Baba Deep Singh muscular physique and he had become a seasoned warrior. With great happiness they examined the beautiful dumalla (turban) on their sons head, the glistening shas-tar (weapons) he was carrying, the bright bana (robes) and the glow in his face. They watched as their son, Deep Singh, displayed all the skills he had learnt. He raced his horse with expert control and wielded his sword with lightening speed, everyone was in admiration of the disciple of Guru Gobind Singh Jee. The villagers who had come with Bhai Bhagat Singh and Mata Jeoni Kaur, heaped praises on Baba Deep Singh. They couldn‟t believe that the boy they used to call Deepa had become such a great Sikh and was living the life of a saint-solider. For one month the villagers and Baba Deep Singh‟s parents stayed with Guru Gobind Singh Jee. They all engaged in seva, some would collect wood for the langhar, and others would sit and listen to the katha. At the end of their stay, Bhai Bhagat Singh made a humble request to Guru Jee and asked if they could take their son back to their village. Guru Jee looked at Baba Deep Singh, He did not want to let him go. He had become such a trusted disciple of Guru Sahib that He didn't want to see such a loving Gursikh leave. However, Guru Jee couldn‟t refuse the request of his parents and gave Bhai Bhagat Jee permission to take Baba Deep Singh back. Guru Jee knew that if He let him go, he would spread Sikhi in his own village and teach the people about the true way of living. Baba Jee was sad to be leaving his Guru, and tearfully asked Guru Gobind Singh Jee to still keep an eye on him from afar. Guru Jee grabbed Baba Deep Singh with both arms and lifted him up with such a tight embrace, that all Baba Jees anxiety vanished. He said to him “Deep Singha, are you not my son, that I will not look over you? Just remember one thing Bhai Deep Singha, keep your nitnem (daily prayers) strong at all costs. Never forsake the amritvela (early hours of the morning, when a Gursikh should wake, and take a bath), read the five compositions of Jap Jee Sahib, Jaap Sahib, Tav Parsad Savaiye, Chaupai Sahib and Anand Sahib)”. Guru Jee said, “read Rehraas Sahib on time and before you sleep, recite Kirtan Sohilla. Maintain your recitation of panj granthi (includes the prayers of Shabad Haazare, Sidh Gosht, Bavan Akhan, Dakhni Oaankar, Sukhmani Sahib and Asa Ki Vaar) as well as your mool mantar” If you just reflect on all of the compositions it is astounding how much Baba Deep Singh used to pray on a daily basis. The above was just the bare minimum commanded by Guru Jee to Baba Deep Singh! I apologise because I have understated how much Gurbani Baba Jee used to recite daily. It said in the katha by Giani Thakur Singh Jee, that Baba Jee would just sleep for 1 or 2 hours a day! The rest of the time he would be immersed in seva, simren, Gurbani uchaaran, shastar vidya and katha. One source even says that Baba Jee used to read JapJee sahib 101 times before he even put a single piece of food in his mouth. This is the level of discipline and love for Gurbani Baba Jee had. Later in this article I will narrate how Baba Jee fought the Durrani army even after his head had been severed, which to many of us will sound impossible! However it will only be those people that have no belief in Bani, Guru and God, that will doubt this could happen! If we could get our daily nitnem even 1/1000th to that of Baba Deep Singhs, than we would understand that true Sikhs can achieve anything. It says in Jap Jee Sahib, Manne kī gaṯ kahī na jāe || Je ko kahai picẖẖai pacẖẖuṯāe. The spiritual state of the faithful cannot be described || One who tries to describe them, shall regret the attempt. It truly is beyond our comprehension to describe these Sikhs. Anyhow, Baba Deep Singh returned to his village with his family and the news spread quickly that the boy Deepa had returned. Just as a scented candle, brings fragrance to all those around it, the personality of Baba Deep Singh uplifted all the people that came to see him. The glow from his face and the calmness that radiated from him was there for all to see. Baba Jee began katha and taught the villagers about Sikhi. All became engrossed in Gurbani and changed their lives to enjoy the fruits of Gursikhi Jeevan (life). Returning to his life of farming, Baba Jee never missed his Nitnem, and continued to recite the Name of God all day and night. He had many compositions, kant (memorised) and he would remain in high spirits reciting these while he worked. After staying in his village for a while, Guru Gobind Singh Jee sent messengers to bring Baba Deep Singh back to him. The Guru was now at Damadama Sahib and a special task needed to be done by Baba Deep Singh Jee. Along with another great Sikh, Bhai Mani Singh (first jathedar of Sri Harmandar Sahib, see Sikhi Explored 6 ), they were both appointed the seva of preparing the Guru Granth Sahib Jee, which would be dictated by Guru Gobind Singh Jee. Guru Arjan Dev Jee had already completed the Adi Granth, which contained the hymns of the first five Gurus and other holy saints in 1604. But the holy Granth was cunningly seized by Dhir Mal (older brother of Guru Har Rai Sahib Jee) whom refused to return the Adi Granth to Guru Gobind Singh Jee. Therefore in 1705, almost 100 years after the Adi Granth was scribed by Bhai Gurdaas Jee, Guru Gobind Singh Jee dictated the whole of the Adi Granth from memory. Bhai Mani Singh was the scribe and Baba Deep Singh was responsible for providing the ink and paper, as well as performing other sacred seva. Upon completion, the Granth was named Guru Granth Sahib Jee and was sealed by Guru Gobind Singh Jee, after He listened to the whole of the holy Granth being read back to him. Guru Jee stayed at Damdama Sahib and gave Santhya of Gurbani to the Gursikhs. There were many Sikhs in the sangat who used to come and listen to katha but 48 Singhs stayed and listened to it from start to fin-ish. Guru Ji finished this seva in 9 months and after that, an Akhand path (continuous recitation) was held. On the day of the Bhog (completion) when the saloks of Guru Teg Bahadur ji were being read, Sikhs in the sangat started leaving their bodies and merged their souls with God, as the teaching of Guru Sahib had liberated them. Sant Baba Deep Singh ji was sitting on the left side of Guru Gobind Singh Jee and Sant Baba Mani Singh ji was sitting on right hand side of Guru Jee. A time came when these two Gursikhs also were about to leave their bodies. At this point,Guru Gobind Singh ji opened his eyes and pulled both Gursikhs towards him. Maharaj asked, “Singho, where are you going?” Baba Mani Singh ji replied, 'Maharaj, we were not going anywhere ourselves, Baani was pushing us to sachkhand” .Maharaj smiled and said “Singho, you both will go to Sachkhand, in fact, you already are na-tives of sachkhand but still there is lot of seva left on this planet for you and only you can to do that seva” Both Gursikhs bowed their heads at the feet of Maharaj. Guru Jee than ordered Baba Mani Singh ji to look after seva of Sri Harmandar Sahib, Amritsar and carry out teaching in that area. Baba Deep Singh ji was ordered to stay at Damdama Sahib and start Taksal, where all the Vidyas (sciences) were to be taught in-cluding Gurbani Santhya, Katha, Kirtan, Parchar and Shastarvidya to the students of Khalsa Panth. This Taksal was to be the nursery of the Sikhs, where Naam abhyaasi Sant Sipahi Gursikhs were to be created in 'Mint of Guru Shabad'. They would then go out into different lands and spread the message of Akaal Purakh as delivered by Ten Gurus and their Baani.¹ Leaders of Damdami Taksaal have led the Sikh na-tion since then. They have been some of the most highly spirited, humble and kindest people to have walked on the Earth. They have set perfect examples on how to live life in accordance with the eternal Guru Granth Sahib Jee.² Since Baba Deep Singh Jee‟s Shaheedi, there have been 13 Jathedars (leaders of Taksal) including more recently, Sant Giani Jar-nail Singh Jee Khalsa Bhindranwale. ¹Passage adapted from www.jathashaheedan.com Baba Jee spent all day, every day teaching Sikhi to students, both young and old. He kept his own strict daily Nitnem, and engaged in preparing Pothiyan (sacred books that contained Gurbani) in his spare time. These Pothiyah were sent out far and wide, so that Sikhs had a reliable source of Gurbani to read from. Because Guru Gobind Singh Jee had given Baba Deep Singh and Bhai Mani Singh a word-by-word explana-tion of Gurbani, their spirituality was unmatched in the world. They had attained the knowledge needed to be detached from this world and hence had the ability to remain focused on teaching others the divine mes-sage of God. When Guru Gobind Singh Jee gave Gurgaddi (passed on the Guruship) to Guru Granth Sahib Jee, Baba Deep Singh Jee was present at this time and listened to the last sermon of Guru Jee. As daas described in last week‟s edition (Sikhi Explored, Issue 6), times became very hard for Sikhs, as they were in constant battle with the corrupt and unjust rulers of the time. Guru Gobind Singh Jee had given Baba Banda Singh Bahadur the task of uprooting the tyrants in Sirhind and neighbouring places. In this time of warfare, Baba Deep Singh left the peaceful life of teaching and making copies of Gurbani, to join the Khalsa Army. He had displayed the saintly side of his life and now was the time to show soldier aspect. The battles were being fought to free India from oppression and Baba Deep Singh was in the frontline of all the fights. He was the jarnail (leader) of the time, and fearlessly engaged with the enemy. Nobody could even come close to the power of Baba Jee, his supreme physical size and mastery of Shastar Vidya, made quick work of even the bravest soldiers. There was a never a time when Baba Jee held back and allowed other Sikhs to go first into a war, but he led the Khalsa to victory after victory from the forefront. After some differences with Baba Banda Singh Bahadur, he soon returned to Damdama Sahib and restarted his teaching. Countless Sikhs learnt from Baba Jee and all of his students, admired the nature of Baba Deep Singh. He was brave to fight in battles and humble to educate all those around him. One day a group of Gursikhs, decided that more copies of Guru Granth Sahib Jee should be made and sent to distant communi-ties so they can learn from this holy Granth. After an ardaas, this seva was carried out by Baba Jee and some other Sikhs. The Guru Granth Sahib Jee has 1430 angs, and to handwrite every page with complete care, focus and love was an illustrious task. But soon the seva was complete and 4 Saroops of Guru Granth Sahib Jee were completed. Baba Deep Singh. de-cided that One would be sent to each of the Takhts (centres of authority in Sikhi). i.e Sri Akal Takht Sahib (Amritsar), Takht Patna Sahib, Takht Sri Hazur Sahib, and Takht Sri Keshgarh Sahib. The fifth Takht is at Sri Damdama Sahib (which already had the Dam-dama Vaali Bir). After special preparations were made, the Sikhs carried the Guru Granth Sahib Jee to all these places with great care. Baba Deep Singh then went to Kartarpur and the Sikhs were curious to see if the Adi Granth compiled by Guru Arjan Dev Jee was the same as the Guru Granth Sahib Jee written at Damdama Sahib (referred to as the Damdama vaali Bir). Baba Deep Singh met the great Sardar Jassa Singh Ahluwalia and under his hospitality, he inspected both the Granths. The Sikhs wanted to see if their Guru Gobind Singh had accurately dictated the whole of the Granth by heart and if there were any differences. Baba Jee carefully looked at both Scriptures, and announced they were one and the same. Jakaare (Bole So Nihaal!) rang around the city, and people sang the praises of Guru Gobind Singh Jee and Guru Arjan Dev Jee. There was no difference in the Bani, aside from the fact that Guru Gobind Singh Jee had added the Shaloks of his father, Guru Tegh Bahadur Sahib Jee. At Kartarpur the Sikhs paid great respect to Baba Deep Singh and were honoured to accommodate him. On his time of departure, Jassa Singh Ahluwalia and many Sikhs went some distance with Baba Jee to warmly bid him farewell. During this time, battles were being fought on a daily basis, with the Khalsa at war with the Mughal forces. But regardless of their heavy losses and constant struggle, the Sikhs continued to fight with dignity and honour. Zakriya Khan realised he was not going to beat the Khalsa and diplomatically offered Nawabi (highly respectable title) to the Sikhs. So in 1733, Bhai Subeg Singh brought this offering to the Khalsa Panth. All the leaders of the panth were present in the court of Guru Granth Sahib Ji Maharaj and Bhai Mani Singh asked the community for their opinion on this matter. Jathedar Baba Darbara Singh ji, who was Military leader of Khalsa Panth, refused to take any position or any other favour from Mughals. He said “Guru Gobind Singh Jee promised us sovereignty, we cannot be content with mere nawabi”³ But some learned Sikhs advised to take the nawabi, not for individual au-thority or betterment, but for betterment of the whole Panth. Baba Darbara Singh ji said that Nawabi of Mughals would be given to a Sevadar Sikh, who'll serve Khalsa Panth as a servant and not rule over panth as nawab. All the eyes fell on Bhai Kapoor Singh ji, who was lifting horse-dung of horses. Bhai Sahib was called and conferred Nawabi by five re-spected Sikhs including Baba Deep Singh.¹ Nawab Kapur Singh was a humble and devout Sikh. He had the vision to unite all the Sikh Jathebandis (groups) into one single force. This was termed the Dal and was further strategically divided into two sections. One section was the Budha (wise) Dal, which consisted of elderly Sikhs. They had the task of making sure that Gurdwaras were looked after, the teaching of Sikhi continued and ar-ranged Amrit-Sanchar ceremonies. The other section was the Tarna (youth) Dal, which was the fighting arm of the Khalsa. It was divided into 5 sections and each had a leader. The first group was Shaheedan Jatha, and Sant Baba Deep Singh was appointed its leader. Usually Shaheed was a title given in honour to those Sikhs that had died for their faith. But the Jatha of Baba Deep Singh was very highly respected as Guru Gobind Singh Jee himself had conferred the title of Shaheed on Baba Jee. He had seen that Baba Jee had risen above all worldly desires, and was detached from lust, greed, anger and ego. As he had already given up his life for Sikhi, he was deemed to be a living Sha-heed. His group members had also risen to this supremely spiritual state, and therefore the whole jatha was known as Jatha Shaheedan. Out of all the groups formed, this was the most honoured and brave jatha of the Khalsa Panth. To be a member of this group, a Sikh needed to be highly disciplined and solid in their code of conduct. They needed to have a firm attachment to Gurbani and of course, be highly trained warriors. They fought in many battles and with many different enemies but this was never to acquire, land, riches or any other material goods. Ahmed Shah Abdali changed the course of history with his invasions of Punjab from 1748 to 1765. On seven different occasions he tried to bring Punjab under his Durrani empire. His organised onslaught on the Sikhs, made the Dal Khalsa reunite and reform to stay alive. On Baisakhi, March 29th 1748, Sikhs passed a gurmatta (Guru‟s resolve) to form the Sarbat Khalsa. 60 armed jathas that had emerged in the struggle were organised into eleven associations called misls. These were collectively under the leadership of Jassa Singh Ahluwalia. One of the misls was the Shaheedi Misl, which was of course under the command of Sant Baba Deep Singh. The sikhs accomplished a great deal through this new setup. But as Sikhs became more powerful, Abdali became increasingly scared. He witnessed the daring exploits of the Sikhs and to teach them a lesson he de-stroyed the heart and centre of Sikhi; Sri Harmandar Sahib. Jahan Khan was sent by Abdali to invade Am-ritsar and all the Sikhs that came in his way were killed. The holiest shrine of the Sikhs was demolished and the bodies of dead animals were thrown into the holy sarovar. Jahan Khan, then made sure that no Sikh even stepped foot in Amritsar. A decree was issued that stated any Sikh even seen to advance near Amritsar was to be shot on sight. Sikhs heard about this massacre and were deeply upset to hear what had happened to their beloved Harmandar Sahib. Just listening to the damage done to their spiritual home, struck a nerve with all the Sikhs and they began preparing to free Sri Harmandar Sahib from his clutches. Baba Deep Singh heard about this sacrilege as well and left everything he was doing at once. He got up and first did an ardaas to Sri Guru Gobind Singh Jee. He said “Sri Guru Dasmesh Pita, your Sikhs are being massacred in their thousands. The holy land of Sri Amritsar has been defiled. The enemy has drawn near and made a pact to finish the Khalsa you created. You gave us Amrit, the knowledge of Shastar Vidya, the command to die for what is right and you said you will protect our dharm at all costs. Please now give us one more thing. The power and strength to actually do it! With your grace, let us be successful in freeing Harmandar Sahib from the hands of the enemy”. Sikhs in the court, bellowed Jakaare and got their weapons together. The lions had awoken and were hun-gry to put an end to this disrespect. Baba Deep Singh called Sikhs from far and near, and told anybody who could not tolerate the destruction of Sri Harmandar Sahib to get ready for the battle. He told those Sikhs that were ready to listen to this command of Sri Guru Nanak Dev Jee, to come join him: jo tho praem khaelan kaa chaao || sir dhhar thalee galee maeree aao | If you desire to play this game of love || Then step onto My Path with your head in your hand. (SGGSJ Ang 1410) Before leaving Damdama Sahib, an Akhand Paat (continous reading of Sri Guru Granth Sahib Jee) was carried out and Baba Deep Singh addressed the Sikhs. He told them that the place they were going to would probably be the last place they visit. He said “Whoever wants to die with me, come forward. Anybody who still has attachment to their family, the desire to live, love for their worldly affairs, please remain behind, because this is not a battle for you” Baba Deep Singh then prepared himself for the fight. He put on a beautiful blue dastaar and laid chakkars (flat steel disc with sharp edges) over it. Carefully he selected his Sri Saabs (Swords) , Dhal (shield), Kataar (armour piercing dagger) and finally his Khanda. Baba Deep Singh‟s primary weapon was his beloved Khanda. Weighing 16kg alone, only the strongest warriors alive could handle such a heavy weapon. But dhan Baba Deep Singh, who despite being 76 years old, wielded such a sword. The Sikhs were small in number when they left Damdama Sahib, but on route many Sikhs joined the Shaheedan Jatha. They were inspired by the sight of Baba Deep Singh, and were full of courage when they saw Baba Jee in his warrior attire. At Tarn Taran, preparations were made for the Singhs to have langar and have a bath in the pool before they made the last stage of their journey. It was at Gurdwara Lakeer Sahib, that Baba Deep Singh Jee did his final Ardaas. In front of all 5000 Sikhs that had now gathered, he told his Guru that he would not rest until he bowed his head in the pakarma (walkway) of Sri Harmandar Sahib. He asked the Guru for his blessings, so he could become successful in this battle. After this, with a glowing red face, Baba Jee drew a line in the sand. With a bellowing voice , and the war drums (nagaare) thumping in the background, Sant Baba Deep Singh told only those Singhs that had no fear of the enemy to pass this line. Any of those Sikhs that had even the slightest fear in their minds were told to go back. No Sikh backed down. All the Sikhs roared Bole So Ni-haal, and the ground literally shook with the noise. They raced forward and wanted to quickly get to Sri Harmandar Sahib and face the enemy. All the Baani that evoked courage and strength such as Chandi Di Vaar, Chandi Charittar, Bachittar Natak etc were being recited. Jahan Khan became aware of the proceeding Sikhs and assembled a massive army of 20000 soldiers, all well equipped and with elephants. The armies finally clashed at Goharwal and the battle to restore Sri Harman-dar Sahib began.. The Singhs pounced on Jahan Khans army like hungry lions. The Afghans were no match for the Naam Abhyaasi Gursikhs. Jahan Khan‟s men fought for money, and the Singhs fought for their religion. How could they stand up to them? Swords clashed with shields and a bloody battle ensued. Arms, legs and heads were hacked off, with soldiers from both sides fighting bitterly. Baba Deep Singh led the way and despite his old age, his heavy khanda, laid into all those that came into his way. Ferociously Baba Deep Singh battered the enemy and none dared to fight him alone. The singhs were especially on the look-out for Jahan Khan, the general, so they could put an end to his actions. Bhai Dayal Singh spotted him on an elephant and called him down to fight. The bold and fearless invitation from Bhai Dayal Singh frightened Jahan Khan and he tried to quickly escape. Bhai Dayal Singh pur-sued and made his horse jump to the same height as the Afghan general, and with one swing of his sword he chopped Jahan Khans head off. From all four directions, Jaakare echoed!! Sikhs were proud of the bravery and feat of Bhai Dayal Singh. The war had been declared, with a truly epic start. More soldiers from Lahore poured into the battle to fight the Khalsa. But the Sikhs did not care about be-ing outnumbered, their goal was set, and anyone who tried to contest them, regretted it. A general named Jamal Shah entered the battle on the losing side and unlike his allies, he was a fearless soldier. He killed many Sikhs and soon encountered Baba Deep Singh. He was astonished when he saw how youthfully, Baba Jee was fighting despite his age. Jamal Shah being in the peak of his military career at the age of 30, moved his horse forward to challenge Baba Deep Singh. He said to him “I can see old man, that you have entered this battle looking to marry death, and have killed all my companions. I am well aware that this battle is lost, and we are no match for you. But still, I don‟t want to leave. I want to die in this battle. Why don‟t you come face me old man? But I want this to be a fight between only me and you, keep your singhs back and we will duel”. Baba Deep Singh pushed his chest out and laughed. He replied, “O nirbhau one (fearless) I have also come to die. Step down from your horse and we will battle. I agree to your condition and promise that no one will interfere from my side” Jamal Shah agreed to this and with great spirit jumped off his horse to engage in a fight to the death with Baba Deep Singh. Before the fight started, Baba Jee said “O soorme (Warrior), as you can see I am old now. This might be my last battle, I don‟t want to die through old age or any meagre illness. Even though I guarantee that no Sikh will assist me, I have no problem if you bring ALL your companions to help you fight me.” Baba Deep Singh and Jamal Shah advanced towards each other, and an epic battle was fought. Their swords moved ferociously and both attacked without fear. Even when Jamal blocked the blows from Baba Deep Singh, the weight of his khanda shook the body of the brave general. The fight continued for a while, until the equally matched warriors each struck a blow that severed the others head off. Jamal Shah fell to the floor first and breathed his last. But as Baba Deep Singh was about to fall to the ground, next to his head, a Sikh cried out to Baba Jee.“O Baba Jee, you promised us that you weren‟t going to rest until your head rested in the pakarma, how can a Gursikh go back on his word?!” Sant Baba Deep Singh heard the true words of the Sikh and immediately lifted his head of the ground, and holding it with his left hand began to fight once again. None of the enemy soldiers could believe what they were witnessing. How could a man still be alive without his head? They ran away from the battlefield claiming there was no way that they could kill someone that should already be dead. The singhs however were not amazed or shocked by this feat of Sant Baba Deep Singh. They had lived with this great Gursikh, and witnessed his su-preme lifestyle. None had more love for God than this Sikh, and when a disciple was this pleasing to his Guru, how could the Guru not support him? Baba Deep Siingh had prayed to Maharaj Guru Gobind Singh Jee to protect the sanctity of Sri Har-mandar Sahib, and when a plea is made with this devotion and love, they can never be turned away. The Guru can do anything for his Gursikh –even allow him to fight without his head! Following this, there was never any difference between what Sant Jee said and what he did. If his head was going to bow in the parkarma in Sri Harmandar Sahib, then that was going to happen, and nothing could stop it. Slowly, Baba Deep Singh Jee made it to Sri Harmandar Sahib. Oral tradition dictates that Baba Jee, circumambulated three times around the holy Darbar Sahib before finally resting his head down, to seal his word. Sometimes Gursikhs will come onto this Earth and change the nature of the game. Baba Deep Singh was such a person. His entire life has given Sikhs the blueprint in which to live and as Sant Jee gave so much to Sikhi, lets never forget him. Dhan dhan Sant Brahmgiani Mahapurakh Baba Deep Singh!! Bole so Nihaaal! Sat Sri Akal. Please forgive daas for all the mistakes made in describing Sant Jees life. Bibliography: Account predominantly based on the Katha by Giani Thakur Singh Jee Damdami Taksaal, parts 1 to 16. Additional information from Giani Pinderpal Singh's katha http://www.shabadvichar.net/KathaVichar.aspx Other resources ¹Early history of Jatha– www.jathshaheedan.com ²Leaders of Damdami Taksaal– www.damdamitaksaal.org More articles in the Sikhi Explored series for Students can be found at www.kclsikhsoc.wordpress.com Fateh, Jaspinder Singh.
  20. Amrit Sanchar 24th December 2011 at 10am at Gurdwara Guru Hargobind Sahib Ji (New Building) for further info contact - Bhai Gurraj Singh on 07807 471521
  21. Dr. Sukhpreet Singh Udhoke will be hosting a programme about the Sikh Rehat Maryada and the RSS on Saturday the 8th of October 2011 at 4.00 to 6.00pm at the Sikh Missionary Society (U.K). Dr. Sukhpreet Singh Udhoke is a well known lecturer in the Sikh religion and he has been serving the Sikh Community throughout India and abroad. He is well versed in Sikh Religious teachings and History and has written several books on Sikhism and exposing the RSS. Sikh Missionary Society U.K. (Regd.) 10, Featherstone Road. Southall, Middx, UB2 5AA Tel: +44 020 8574 1902 Fax: +44 020 8574 1912 www.sikhmissionarysociety.org
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