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Found 33 results

  1. State govt of maharashtr allocates 3600 crore rupees to build a memorial of shivaji , their god (who ironically doesn't have a temple, unlike other actual dieties of hindus) . His old forts are being repaired by allocation of hundreds of crores of rupees. RSS and hindutva does love this warrior king WAY TOO MUCH for too reasons 1) He was hindu king who fought mughals and other muslims , and most importantly, 2) He didn't challenge existing brahmin supremacy and rather appointed 8 brahmin heads in his council of ministers and called it "asht pradhan" (eight cardinals). No wonder everyone loves him so much here and more than god . But brahmins still won't allow a temple be built in his name. They just used him and his ignorance of religion to usurp power. Meanwhile, same maharashtr govt made changes to hazur sahib act so that the president of Hazur sahib would be directly appointed by the govt and not the board . They appointed a "sikh" MLA as new president of hazur sahib who wears tilak on his forehead and worships hindu gods. How could we have allowed this to happen right under our noses is BAFFLING ! Rather we welcomed his appointment with open arms and felicitated him . What has happened to our sikhs ? There's definitely a maratha revivalism happening right under our noses right since BJP came to power in 2014 in center and also current maharashtr govt is BJP ruled headed by brahmin chief minister. Marathas agitate for reservation but looks like CM (brahmin) isn't giving them any , but just pretense that he will . It is obvious even at superficial observation of things that brahmans just want to use maratha warrior clan to their own benefit . I am now wondering the ways these evil people have been manipulating "apney" in punjab (badals) . As our own state punjab is in disarray like never and our kaum is confused and lost like never, while the ones we thought as our brothers have now come to back stab us , I feel very uneasy Does anyone else here getting my thought process ?
  2. The Panj Kakkars.

    I forewarn you, some Jathebandi fanboys will find this insulting: The Five Kakkars. Tradition expounds that when the valorous Bhai Jaita brought Guru Teghbahadur Ji’s head to the young Guru Gobind Rai, the latter Guru exhorted emotional restraint. After debriefing Jaita as to the situation in Delhi, where the senior Guru was martyred, the Guru inquired as to the numeric presence of the Sikhs in the city. Jaita replied that though many were present, no conspicuous markers distinguished them from other non-Sikh citizens as long hair was retained by a majority of citizens irrespective of religious denomination. (1) Stolid, the Guru pledged to bequeath such a form to the Sikhs that they would be recognized even in millions! This form was ultimately made manifest in 1699 A.D. upon the creation of the Khalsa with the addition of four distinctive symbols to the physicality of all initiates. (2) Owing to the inherent factionalism of the present-day Sikh orthodoxy, and the corruption of the faith’s academia, features as conspicuous as the Five Kakkars are rarely elaborated upon. The latter are composed of the following: The Kesh- Unshorn Hair. The Kach- Stitched Drawers. The Kirpan- A Dagger. The Kangha- A comb worn exclusively in the hair and/or tied as an accessory to the Kirpan. The Kara- An Iron bracelet worn on the right forearm and/or on both forearms. The prime purpose of the Ks was to demarcate the Sikhs, on ideological lines, from non-Sikhs. Nanakianism, since inception, had placed an uncompromising emphasis upon societal living. Prior, or contemporary, faiths had separated the individual from his/her society on religio-political grounds. Prior Indic faiths-under the rubric of Hindu and composed of Hinduism, Buddhism and Jainism– perceived the world as an illusion and hence worthy of renunciation. The acolyte was enjoined to deprive himself of worldly pleasures and seek salvation in limitless solitude. Divorce from society, and it’s corollaries, was perceived as the only authentic means of Moksha or salvation. (3) Any attempts at societal betterment, in the case of Hinduism, was to be only attempted when the institute of Varnashrama Dharma (Caste) was physically threatened. (4) Krishna’s command, to Arjuna, on this point is quite illumining as the Demi-God states Caste to be a Divine creation which should be preserved through force if necessary. (5) Islam, a non-Indic faith and of Arabic origin, did not possess any concept of the separation of Church and State. (6) It’s prime aim was to engineer a global state which was fully Islamic in nature and where non-conformism to the state ethos, by default, was treason. ‘the toleration of any sect outside the fold of Orthodox Islam is no better than compounding with sin… The conversion of the entire population to Islam and the extinction of every form of dissent is the ideal of the Muslim state.’ (7) Brohi’s words, on the matter, are more profound: ‘Islam views the world as though it were bipolarized in two opposing camps- Darul-Salam (Islam) facing Darul-Harb- the first one is submissive to the Lord in co-operating with God’s purpose… The second one, on the other hand, is engaged in perpetuating defiance of the same Lord (by the rejection of Islam; interjection ours)…’ (8) This binarism is justified on the following ideological grounds: ‘…The extension of Muslim rule is objectively justified as the duty to spread the Superior truth which, as a way of life, can be fully realized only under a Muslim administration.’ (9) The realization and preservation of the Caliphate is the Summum Bonum of the Islamic faith and Muslims are forbidden to, in the words of the apologist Adeeba, ‘physically revolt or rebel against the ruler, be he righteous or tyrannical…’ (10) Husayn al- Quwatli expounds the following: ‘…the Muslim cannot take a disinterested position vis-a-vis the state… Either the ruler is Muslim and the rule Islamic, then he will be content with the state and support it, or the ruler non-Muslim and the rule non-Islamic, then he rejects it, opposes it and works to abolish it, gently or forcibly, openly or secretly…’ (11) Summarily, both the Hindu tradition and Islam enjoined an adherent to achieve a certain mode of statehood at the expense of the non-conformist. For the Hindu (in a religio-political sense), any attempts at eradicating or influencing the Varna structure was anathema whereas for the Muslim any attempts at change where taboo where a Muslim polity was involved. The individual was, effectively, divorced from the socio-political field under one pretext or another and socio-politically rendered impotent. (12) The Sikh Position: It was seen fit by Guru Nanak Dev Ji, and his nine successors, to emphasize upon the socio-political/religio-political field and the latters’ corollaries. To this end the Sikh was enjoined to better his/herself and subsequently their environment. (13) The evolution of the faith was initially foreseen by the first Guru and successively realized by the subsequent nine. Given it’s ethos, it was necessary to physically distinguish the appearance of a Sikh from his non-Sikh fellows. The Sikh Gurus did not discriminate on any individual basis, but were opposed to the inefficacious tenets of other faiths. The Sikh was intended to stand out as a salient ensign of his/her precepts in opposition to the latter. (14) To this end, in 1699 A.D., the tenth Guru revamped the Sikh initiation ceremony of the Charan Pahul Amrit and bequeathed four additional symbols to all acolytes. (15) Let us now scrutinize the two common contentions advanced against the retaining of these Kakkars. 1.) The Kakkars were never five in number. Historic texts mention only three ,the “tre-mudra,” the latter two symbols were introduced by the Singh-Sabha. 2.) The Kakkars are related to Hindu religiosity and hence hold no distinctive symbolism, Per se, for the Sikhs and should be treated only as temporary markers. Their continuation is only a corollary of the Singh-Sabha movement. It must be noted that the above contentions are, if put candidly, the result of an ossified and otherwise obsolete academia which can be classified as either Assimilative or Mcleodian. Given the political leanings of many Sikh academics, Assimilative academicians promulgate the view that the Sikhs are not distinctive from the greater Hindu society and only an ideological offshoot. The general recourse, in their works, is to accuse the Occident of introducing the concept of self-defining identity in the sub-continental psyche. If their respective criterion is applied to Hinduism, the so-called parent faith, it emerges then that even the latter is an Occident creation vis-a-vis self-definition. (16) Mcleodian (the nomenclature being credited to the subjective intellectual Mcleod) academics opine that the Sikhs are an evolutionary corollary of prior spiritual movements and hence nothing new. Both classes ignore sources pointing to the contrary and advance their own subjective assertions in lieu of any substantive evidence. Contention One: The initial mention of the Tre Mudra is found in the Sri Sarbloh Granth, a secondary scripture generally credited to Guru Gobind Singh Ji although some compositions are said to be post-Guru era additions. (17) ‘The Righteous path of the Khalsa proliferates. It’s form is truth, liberation and auspicious deed. Retaining Kach, Kesh and Kirpan they pay obeisance to the (true) Guru. Worshipers of Kaal, they tread the way of the warrior (kshatriya) and fight in the vanguard. Among them forty-five were accepted, and five were acknowledged as being supreme among the Khalsa. The beloved Ajit Singh, Jujhar Singh, Zorawar Singh and Fateh Singh. The fifth was the true Guru who manifested the Panth.’ (18) Non-scriptural sources, generally historic texts, also mention the Tre-Mudra. A number of scholars believe that the Tre are placed in a context different to what the Ks are contextualized in. Orthodox traditionalists believe the Khalsa, the ultimate form of a Sikh, to be timeless. This, again, is verified by the Sri Sarbloh Granth: ‘By the command of the Timeless One, the Khalsa was manifested in the form of sacred Sages. With unshorn hair, from the top to the toe-nail, the Khalsa is both Saint and Warrior…’ (19) S. Kapur Singh’s research, based on the accounts of Megasthenes, indicates that a strong republican current (as found within the Sikh socio-political framework) existed upon the sub-continent in around circa 330 B.C. (20) Several such polities existed and/or bordered the modern day Punjab with the most prominent being the Kathians and the Sophytes or Sanbhutis. (21) Whilst retreating from the sub-continent, by way of modern Balochistan, Alexander encountered the Oxydrakais – Kshudras– and the Malloi, or the Mallavas. These peoples were essentially governed by republican institutes and fielded a coalition 100,000 strong to ward off the invader. (22) His next encounters were with the Xathroi and subsequently the Musicani. (23) Panini, an academic at 6th century Taxila, describes these polities-ganas– in passing as being ayudhyajivinis or arms-bearing. (24) S. Kapur Singh is of the opinion that these ganas were the socio-political ancestors of the Sikh framework. Historicity evidences that their citizens were defined by the the bearing of arms as a means of socio-political autonomy. (25) The Musicani, as per Megasthenes, also ate from a common kitchen and entertained no distinction within themselves. (26) The question now arises, are the Kangha and Kara Singh-Sabha innovations? Let us approach the matter via the aid of historic sources themselves. Mann & Singh substantiate that extant manuscripts of the Dasam Granth contain the, now excised, composition of Nishan-i-Sikhi. (27) Pandit Narain Singh’s exegesis of the scripture, published in 1932, evidences the composition to be a part of the Asfotak Kabit(t) Sv(w)aiye. Some scholars contend the composition to be the work of the sophist Bhai Nand Lal, but the syntax of the subject matches that of Guru Gobind Singh Ji’s other works. (28) ‘These five letters beginning with K are the emblems of Sikhism. A Sikh can never be excused from the great five Ks. The Bangle, Sword, Shorts, and a Comb. Without unshorn hair the other lot of symbols are of no significance…’ (29) It is also prudent to note that historic Rehitnamahs, which mention the Tre Mudra, are also agreed that a Sikh should retain the Kangha to keep the Kesh well kempt and a Kara as a Vini Shastra- wrist weapon. (30) Jagir Singh, an amateur collector of Sikh antiquities, believes that the Tre Mudra encompass the other two Kakkars by default. ‘Guru Gobind Singh Ji gave the Khalsa a Divine form but he was also insistent that it not lapse into asceticism. To this end the Kangha was bequeathed as a sign of worldly life. Ascetics allowed their hair(s) to become matted as worldly life did not concern them much. For the Khalsa the world is real; matted hair was to be rejected as a sign of detachment hence the comb. Worldly nuances, to an extent, were to be paid heed to. The Tre Mudra were understood to be timeless (ancient), but the Kangha and Kara were innovations of the tenth Master.’ (31) Historic texts, by default, mention both the Kangha and Kara in differing lights. Koer Singh and Bhangu both mention the Tre Mudra. In subsequent passages, however, they also mention the necessity of keeping one’s hair well kempt with the aid of a Kangha and protecting one’s wrist (the Kara) during combat. (32) A comprehensive account of the 5 Kakkars is given in Bhai Jaita’s Sri Gur Katha, a short exposition of the author’s life in the court of the tenth Guru. Verified by several eminent scholars as authentic (the syntax and structure match that of the Guru’s poets), the text has the following to say vis-a-vis the Kakkars: ‘Five portals to his threshold! Five revered in the Lord’s court! Kirpan, Karra, Kesh, Kachh, Kangha- established as the five K’s…‘ (33) The exposition of several other specific episodes, in the life of the tenth Master, also verifies the authenticity of the document. Regarding the assertion that the Singh-Sabha made the retaining of the later two Kakkars mandatory, Raj Kumar Hans states: ‘Most importantly it (Sri Gur Katha; interjection ours) becomes the first testimony, an eyewitness account, to talk unambiguously about the 5Ks… in a way textually validating the late nineteenth century Singh-Sabha assertion based on the Khalsa Sikh memories and practices.’ (34) In light of the above it can be safely summarized that whatever the contextualization of the Kakkars, and their historicity, in the past they have also been five in number and will continue to be so well into the future. Contention Two: Given the political currents of modern day Indian politics, it is no wonder that such an argument has been manifested to impugn the distinctive Sikh identity. The Kakkars, via Sikh tradition, not only act as identifiers of a Khalsa Sikh but also represent the salient features of the latter’s beliefs. What are these ideological features? Let us analyze them below: The Kesh- As we have seen previously, unshorn hair was a prerogative retained by the Kshatriya (warrior-Caste) of Hindu-dom. Bostom notes that whenever a non-Islamic community or nation was subdued and brought under the aegis of the Sharia, draconian measures were imposed upon the non-Muslims among which the wearing of long hair and the retaining of weaponry was forbidden. (35) By allowing Sikhs, of all hues and Castes, to retain unshorn hair the Sikh Gurus not only afflicted a decisive blow upon Hindu segregation but also challenged the Muslim notion of a caliphate. Dr. Trilochan Singh, an eminent twentieth century scholar, substantiates that Kesh was a symbol of the Sikh faith since the latter’s earliest days. (36) We are not duly concerned with why different Indic traditions emphasized upon the retaining of long hair, but rather why the Sikh Gurus attached a sacrosanct respect to it. It is well-known that Guru Nanak Dev Ji opposed traditional Indic thought that a worldly life was not conducive to the spiritual path. Hair, for any spiritualist, was deemed as being a sign of worldliness and hence shorn when the latter undertook to acquire salvation via asceticism. ‘A person who desires to enter upon a spiritual life, must renounce this world of social vortex, and as a gesture of this renunciation, must shave off his hair to simulate the sterility of an aged, bald, decayed man, who is no longer a link in the chain of the generative activity, which is the world. The generative impulse of the life-process is the very essence of Maya, and the foliage of hair on the head and other prominent body hair, therefore, must be coldly sacrificed, to stress the firm determination of the individual to refuse to cooperate with this generative life impulse of the creation-process.’ (37) The Kangha- It is a contradiction, of Indic spirituality, that the novice was enjoined to shear his hair whereas the master was often depicted as having long, matted hair. (38) Shaivite tradition promulgates Shiva to be the Supreme- the pontificate- Yogi and long matted hair are the leitmotiv of the God inter alia. Asceticism enjoined an acolyte to divorce oneself from worldly nuances. Matters of appearance were naturally not the first subject in an Ascetic’s mind hence the long, unkempt hair. As a sign of worldly life, it’s importance, the Khalsa was bequeathed the Kangha to keep the hair kempt. (39) Historic Rehitnamahs and other texts are insistent that the Kangha be perpetually retained on a baptized Sikh’s body and be used twice a day. (40) The Kirpan- Unless Caste is directly threatened, Hindu-dom does not sanction the utilization of force vis-a-vis the socio-political field. (41) Out of sheer necessity a Brahmin and Vaish are enjoined to arm themselves but otherwise force is the domain of the Kshatriya. (40) The Sikhs, prior to the manifestation of the Khalsa, had been utilizing the Kirpan in dual ways. It was initially a spiritual metaphor which was ultimately transferred to the physical realm under the incumbency of Guru Hargobind Sahib Ji. In an era where stringent codes regulated contact between the four Castes, the Sikh Gurus desired to meld the four divisions into a single entity. ‘The Pure Khalsa Panth is (now) manifested. An auspicious Panth, it encompasses all the four Varnas and institutions of life.’ (42) Hence members of all Castes, when initiated into the Khalsa, acquired the right to bear arms and be sovereigns Per se. A Sikh’s Kirpan was not only intended to act as a defensive aid; it was also intended to reflect the autonomy of it’s retainer in both the temporal and spiritual realms- Miri and Piri. Whereas Dr. Trilochan Singh believes the application of the Kirpan, as a symbol, to be more figurative than literal S. Kapur Singh expounds: ‘All governments and rulers, whether ancient or modern, have insisted and do insist on their right to control and curtail the right of a citizen to wear arms… a government or the State is sustained and supported by the organized might and exclusive right of possession of arms…’ (43) The Sikh state- Khalsa-Raaj- being exclusively democratic, it was well understood that the right to bear arms was the prerogative of each and every Khalsa. Only those Sikhs were allowed to retain arms who were wholly dedicated to the Khalsa ethos and who pledged to never abuse this privilege for personal aggrandizement; Khalsas par excellence. (44) S. Kapur Singh draws two inferences vis-a-vis the socio-political symbolism of the Kirpan: ‘…it is, by ancient tradition and association, a typical weapon of offence and defence (sic) and hence a fundamental right to wear, of the free man, a sovereign individual…’ (45) And, ‘… (it) is associated with open combat, governed by ethical principles, while the dagger is associated with secret attack, or sudden defence (sic) opposed to it… The second meaning of this symbol, therefore, is that the Sikh way of life is wholly governed by ethical principles… and not a slavish, conformist and self-centered social existence.’ (46) The Kara- The historic application of this Kakkar was arch-typically that of a wrist guard or secondary weapon. Underestimated by many a foe, the Kara could be utilized as a gauntlet in hand-to-hand combat whilst simultaneously protecting the wrist against the heavy talwar. Circular, in shape, the Kara is believed to represent perfectness and also the continuum of faith. (47) In Sikh Sampradas it is generally defined as the Guru’s handcuff; restraining the possessor from committing a misdeed with his hands. (48) The Kach- Upon consuming the forbidden fruit, Adam and Eve became aware of their own nudity and covered themselves in leaves. (49) Biblical interpretations aside, Sikh sophists usually interpret this event to mean that the forbidden substance illumined the mind’s of it’s consumers hence ensuring their ascension to a higher intellectual plane. After all, it is man’s high intellectualism which demarcates him from other neighboring mammals and garments represent the initial steps taken towards acknowledging this intellectual capability. (50) It is maybe for this reason that the ancient forebears of the Hindus elected to acknowledge Rama’s transformation of Hanuman. Applauding the Simian’s role in his crusade, Rama awarded him with a garment to cover his nudity hence transposing him from a base level to a civilized level. (51) The Kach was also one of the symbols of the sub-continental republicans (mentioned above) who utilized it as a symbol of their defiance against Brahmin sanctioned monarchy. In Sikh tradition the Kach represents the following: A repudiation of digamb(a)ra, a practice which enjoins one to reject all human social organization via adopting full nudity. The Khalsa, on the opposing end of the spectrum, enjoins the societal life to be divine and hence does not accommodate religious nudity. (52) A repudiation of Vedic norms as described in the Kalpa Vedanga(s). Via the latter, only that individual is worthy of performing divine sacrifice who is a twice-born and adorned in a single, untailored, unstitched garment. (53) Discarding the Dhoti, and Sari, is essentially a blasphemy against the latter tenet for any orthodox Hindu and the Sikh Gurus enjoined their acolytes to commit the latter in order to enter the Khalsa fraternity which laid no store by such superstitions. (54) On a less complex level, the sanctity attached to the Kach should act as a deterrent against rape and sexual misconduct. Sources: (1) Singh J; Percussions of History, pg. 243. (2) Singh T (Dr.); (Third Edition 2005) The Turban and the Sword of the Sikhs- Essence of Sikhism, B. Chattar Singh Jiwan Singh (Amritsar, Punjab), pg. 231-245. (3) Adi Sri Guru Granth Sahib Ji, Ang. 611. Additionally see Singh J; pg. 82. (4) Singh K; (2006) Parasharprasna, Lahore Book Shop (Ludhiana, Punjab), pg. 166. (5) Bhagvad Gita, vol. iv, 13, vol. ii; pg. 441. (6) Tamney B. J. (1974); Church-State Relations in Christianity and Islam, vol. xvi, Religious Research Association Inc., pp. 10-18. (7) Sarkar J. (1912); History of Aurangzeb Based on Original Sources, M.C. Sarkar (Calcutta, India), vol. iii, pg. 248-250. (8) Brohi quoted in Malik K.S. (Retd-Brig. Pakistan Defense Force) The Quranic Way of War, Lahore/New Delhi (1979/1986), see Introduction. (9) Gustave von Granebaum, Islam: Essays in the Nature and Growth of a Cultural Tradition, Menasha, Wisconsin, (1955), pg. 130. (10) Accessed from http://www.islam-sikhism.info/hist/rebel01.htm (11) Husayn al- Quwatli, 1975, cited in David D. Grafton (2003); The Christians of Lebanon: Political Rights in Islamic Law, London/New York, pg. 4. (12) See Singh K; pg. 162. (13) See Singh J; pg. 84. (14) See Singh K; pg. 80. (15) See Singh T (Dr.); pg. 72. The author evidences the existence of Kesh, as a symbol, prior to the previous four Ks. (16) Singh P. (2003); The Bhagats of the Guru Granth Sahib, Sikh Self-Definition and the Bhagat Bani, Oxford University Press, New Delhi (India), pg. 6. (17) The Nihung savant, and Jathedar of Hazoor Sahib, Akali Hazoora Singh believed the Sri Sarbloh Granth to be the work of Guru Gobind Singh Ji wholly. S. Kapur Singh believes it to be a post-Guru era composition cataloged by Akalis Binod Singh and Mani Singh. Scholars, on the basis of the work’s syntax, do believe some verses to be later additions. (18) Sri Sarbloh Granth Transliteration, vol. ii, pg. 495. (19) Ibid. (20) See Singh K; pg. 173. (21) Ibid, pg. 176. (22) Ibid, pg. 177. (23) Ibid, pg. 178. (24) Ibid, pg. 181. (25) Ibid, pg. 178. (26) Mann G.S. & Singh K. (2015); The Granth of Guru Gobind Singh, Oxford University Press, New Delhi (India), pg. 61. (27) Ibid, pg. 62. (28) Ibid, pg. 61. It is imperative to note here that the Five Kakkars are mentioned in many post-Guru era Sikh manuscripts and communications. Of particular note is the letter written to Raja Narain Parshad, by Narain Singh (Hazoor Sahib), which mentions the practice in full: ‘It is the edict of Sri (Guru) Gobind Singh that he, who on becoming my disciple receives the nectar of the Khanda but then does not retain the 5 kakkars, or desecrates a Sikh shrine, he will be solely answerable to Vahguru Akal Purakh. If he, being my Sikh without the Kesh but conducts himself as a Singh-Khalsa, or does not stay within my commands, he will be barred from Sachkhand and all Gurudwaras of the ten kings…’ (29) See Mann & Singh; pg. 62. (30) Oral Interview; 2017. (31) Ibid; pg. 63. Additionally see Sri Gur Panth Prakash, vol. i for Bhangu’s account of events. (32) Singh N. (2015); Bhai Jaita’s Sri Gur Katha, Singh Brothers, Amritsar, pg. 127. (33) Ibid; pg. 14. (34) Bostom G.A. (2012); Sharia Versus Freedom, The Legacy of Islamic Totalitarianism, Prometheus Books (NY), pg. 217. (35) See Singh K; pg. 63. (36) Accessed from https://www.ananda.org/ask/the-yogic-significance-of-long-hair/ (37) See Singh K; pg. 82. (38) Rehitnamahs. (39) See Singh K; pg. 199. (40) See Singh J; pg. 306-310. (41) Sri Sarbloh Granth Transliteration, vol. ii, pg. 495. (42) See Singh K; pg. 81. (43) Rehitnamahs. (44) See Singh K; pg. 81. (45) Ibid. (46) See Singh K; pg. 82-83. (47) Rehitnamahs. (48) The Bible (New International Version), Genesis, 3:7. (49) See Singh K; pg. 84. (50) The fundamental meaning of this parable has been glossed over by various Sikh orders, especially the Nirmalas, in a bid to re-write the very essentials of Sikhi. (51) See Singh K; pg. 85-86. (52) Ibid, pg. 86-87. (53) Ibid. (54) Ibid.
  3. Disclaimer foreword : I don't intend to spread any kind of animosity between two communities but will just share the kind of things hindus said about our sikh gurus, about our dastaar , etc. This is my first hand experience. I joined my current office in July 2015. I wanted to get along well with everyone , but soon realized my distinct appearance (turban and beard) didn't go well along with some of them. In lunch table I started getting ridiculed I remember this motherfucker started mocking me. He was a south indian 1) Why do you tie that thing on your head ? to keep your head from exploding ? 2) Why do you people wear that dagger ? *after I explained him , "So if a sikh woman is gonna chop vegetables, but forgets her knife in kitchen, can she use Kirpan?" 3) What do you do if you gotta ride a bike ? how you going to wear your helmet ? 4) What you gonna do if you got an itch on your head ? how you gonna scratch ? *laughs* One of them other , when I showed him a pic of Guru Gobind Singh ji made a face of disrespect and said "What has he done ?" . then finds and shows me 'santa banta jokes' . "this is only thing you're good for, this is your only history lol" He's a loyal far-right winger "nationalist". All the while, these people always kept praising shivaji , their hero , even this south indian guy kept praising shivaji .They would talk of going to temple together. So it proves they do have some hindu sentiment in them . They're not truly atheist ! I had heard of RSS people in my earlier years, but this was first hand hate experience of hate from hindus ! When I told them of sacrifices of sikh gurus, they usually went in denial mode. I was honestly very revolted. I once cursed one of them "may you die with maggots inside you " . Once these people also called Khalsa terrorist ! And mocked sikhs right to wear kirpan ! Also , these people always united , even if one of them said wrong to me . I didn't used to hate hindus, but after these experience, I would say I don't really call them "brother" as I used to !
  4. http://www.sikh24.com/2016/11/10/buddhal-dal-jathedar-honors-rss-preacher-who-claims-sikh-gurus-are-followers-of-hindu-gods/#.WDrWSBp97IU Buddha Dal Jathedar Honors RSS Preacher Who Claims Sikh Gurus Are Followers of Hindu Gods
  5. Punjab’s Rashtriya Swayamsewak Sangh (RSS) vice-president Brig Jagdish Gagneja (retd) was shot at near Jyoti Chowk here late this evening. He was rushed to hospital with three bullet injuries in the abdomen. Gagneja, who was accompanied by his wife Sudesh, stopped his Maruti Swift car (PB08BG0460) while returning home from the market. As he got out, he was shot at thrice by two youths on a motorcycle. Parmod Kanojia, an eyewitness, said the assailants had their faces covered. “I raised an alarm and with the help of nearby shopkeepers took the victim to Satyam Hospital where the doctors referred him to Patel Hospital,” he said. The assailants reportedly fired two shots into the air while fleeing to intimidate bystanders. Chief Minister Parkash Singh Badal condemned the dastardly attack. He directed state DGP Suresh Arora to form a special investigation team (SIT) to track down the attackers. Deputy Chief Minister Sukhbir Singh Badal too promised prompt action. PPCC president Capt Amarinder Singh said, “Such attacks do not portend well for Punjab. Such nefarious designs must be nipped in the bud, lest Punjab is pushed into anarchy.” As instructed by the CM, a team of surgeons from Ludhiana arrived at the hospital here. Shocked by the incident, BJP national vice-president Avinash Rai Khanna, state president Vijay Sampla, Local Bodies Minister Anil Joshi, CPSs KD Bhandari and Som Parkash, MLA Manoranjan Kalia and Mayor Sunil Jyoti besides SAD minister Ajit Singh Kohar and former Minister Sarwan Singh Phillaur rushed to the hospital. http://www.tribuneindia.com/news/punjab/rss-leader-shot-at-in-jalandhar-critical/277100.html
  6. British-Sikhs are set to stage a protest against the chief of the Rashtriya Swayamsevak Sangh (RSS), a Hindu nationalist parliamentary group in India. The protest against Mohan Bhagwat will take place on 30 July during his visit to the UK, where he has been addressing Hindus from Britain and Europe. Bhagwat told the Press Trust of India that he would be attending a number of gatherings of Hindus that have been organised to mark the golden jubilee celebrations of the Hindu Swayamsevak Sangh (HSS), which has drawn inspiration from his RSS group. However, some British-Seeks have hit out against the decision to allow Bhagwat into the UK, accusing him of "spreading hate". Gurjeet Singh, spokesperson for the Sikh Federation UK, told IBTimes UK: "Following Indian government pressure the terror group chief has been allowed to enter the UK and spread religious and ethnic hate at a European-wide conference. The RSS presents a significant threat to religious and ethnic minorities in India with the declaration that they will ensure India becomes a Hindu Rashtra by 2021." Singh noted that the RSS group has been banned in India several times, including when their member Nathuram Godse assassinated Mahatma Gandhi in 1948 and after the demolition of the Babri Masjid in 1992. Some have also blamed the RSS for forcing thousands of people to covert to Hinduism, while attacking Dalits, Muslims and Christians since Narendra Modi became Prime Minister in 2014. Singh said: "Groups like the RSS have an objective of attacking the Sikh faith so it leads to its eventual assimilation and is driving a campaign to convert Muslims and Christians to Hinduism by force. Intolerance and attacks against women have reached epidemic levels in India." Protests against the RSS chief are due to take place on 30 July from 1pm GMT at the Hertfordshire County Showground near Luton. This is where Bhagwat will be speaking for the HSS anniversary celebrations and the event is expected to be the first time that he has ever addressed such a big gathering of Hindus in the UK. RSS sources told the Press Trust of India that the event aims to "bring all like-minded Hindus together from across Europe", as well as encourage the younger generations to "connect with their cultural heritage". They also said that it would allow Bhagwat to present the "perfect model" of the "Hindu-family" to countries around the world. https://uk.news.yahoo.com/british-sikhs-protest-hindu-terror-155104725.html
  7. Recently the Indian govt and its media wing spread stories in the news that a canadian sikh woman is working with ISIS to attack delhi, india. Now everyone and his dog knows that ISIS is a salafist muslim jihaadi terroorist org and Sikhs are non-muslims who have no link or business dealing with those rats. So question is why is Indian govt and its media trying to link canadian sikh females with ISIS why the defamation in the international and nationa indian media? The answer is simple they want to demonise Sikhs and paint Sikhs in an extremist light especially in canada. Therefore Sikhs need to work together and legally bring these Indian hindustani dogs to account by sueing them either they provide information the link between a so called sikh canadian woman and ISIS or pay out money to the Sikh kaum for spreading malicious anti-sikh propaganda.
  8. https://m.facebook.com/Encounters-Collective-1548308148780353/ this page has got recordings of Malhi saying that Modi is good to talk to because he hasn't killed Sikhs and that going to Wembley party on his own was kirpa and for the Sikh prisoners. He tries to justify using his dastar as a photo object at the beck and call of his hindutva masters as well. Geezers sick in the head and represents us? Smh....
  9. How To Combat Rss?

    How do we stop these fascist type people? They really piss me off but I look in front of me and theres no one to punch in the face.
  10. Rss Will Support Sarbat Khalsa

    RSS will be supporting Sarbat Khalsa !
  11. In light of the well known fact that the SGPC and Akaal Takht and other Takhts in India are under direct or indirect control of majority Hindu (RSS) government should a Sarbhat Khalsa be held on foreign soil or online (or a combination of both - but lets not get into debating how it would happen for now) in order to have an Akaal Takht in Exile out of the reaches of the India Govt? This would mean a Jathedar with the support of the panth and vidhvaans would be selected, the benefits of which would be massive. Some may argue this would be another divide in an already fragmented panth, but I am sure it could have a positive impact in challenging the current problem we have with a leadership that is subservient to RSS. Unless something as radical as this happens then I can't see anyway of wrestling power from those that are help bent on harming Sikhs. The RSS govt is more powerful then most understand and if we dont stem their surge into Punjab and remove them from our (Sikhs) 'top table' then the future for many generations of Sikhs in Punjab is bleak (drugs/apostacy/alcohol/foeticide/genocide etc). There is no doctrine for how or who can call a Sarbhat Khalsa, a call by the majority of the sangat and supported by a massive number of Gurmukhs/Vidvaans would out rank all that opose it. If a well funded/articulated case is made by the diaspora and propagated in Punjab now whilst there is an increasing unrest among the Sikh youth (as seen in the media these recent months) we could make a change? SO HOW ABOUT IT A SARBHAT KHALSA TO DEBATE ONE QUESTION... SHALL WE TAKE THE POWER OF THE AKAAL TAKHT BACK AND MOVE IT ABROAD UNTIL WE TAKE BACK CONTROL OF OUR HOME? A benti to anyone responding keep comments chardikala in nature, what I mean is if you don't agree make a better suggestion or keep criticism clean and fair - apart from a few trolls, we all want the same thing.
  12. I have read at numerous posts on this forum where people still believe that RSS is just a self-created paranoia by overcautious sikhs. This thought may have been true in 1950s but today its is definitely not. I don't recall who said this - "The most dangerous enemy is the one who in garb of a friend", but this quote is holding so much relevance in today's diaspora. In the pictures below, I was surprised that the Jathedar of Akal Takhat Sahb is standing there and participated in coconut breaking ritual (a ritual of Hinduism) which finds no place in Gurmat philosophy. You won't be surprised to spot the new chairman of the Tahat Hazoor Sahb Board, a RSS man, Tara Singh is standing there too. I am pretty sure someone will definitely reply to this post saying where is it written that coconut breaking is not allowed in Sikhi. To them-> please read Sikh Rehat Maryada (of Akal Takhat Sahb's). Jathedar Nandgarh has also recently come out openly, revealing what happens behind the closed door meetings of the Jathdars of Takhats. The orders come directly from offices of RSS in Nagpur and Chandigarh and Jathedars just have to read over them. Can there be a lower level to which we can fall still? I have attached the news clip too. Note: I also believe he should have said all of this when he was in the office. Anyways, what is important is the crux of story- the negative influence of RSS.
  13. JAMMU & KASHMIR (May 2, 2015)—Situation turned tense after the local Brahmin Sabha forcibly tried to take possession of Gurdwara Sahib Singh Sabha in Kishtwar, Kashmir. It has been learnt that some persons forbicly broke locks of some Gurdwara Sahib rooms and threatened family members of the sevadars. Belongings from some of the Gurdwara rooms were thrown out, along with religious articles. SSP of Kishtwar has promised to take swift action against the accused and promised to arrest them immediately. Local Sikhs have termed the act of sacrilege as cowardly and highly outrageous. A press conference was organized at the Press Club of Jammu yesterday in which Tarlochan Singh Wazir of State Gurdwara Board said that the act of violence at a historical Gurdwara needs to be dealt with seriousness. Wazir stated that yesterday, on April 30, 2015, some miscreants entered the Gurdwara after breaking locks and thrashed the Granthi. Wazir said that violent acts have continued against the Gurdwara and its sevadars since years. He informed that a case has already been filed against one Chander Kant who has in past tried to create trouble at the Gurdwara Sahib. He added that inaction in the case allowed the miscreants to enter the Gurdwara forcibly and throw out the belongings. The SGPC has condemned the incident and called for a strict action against the accused. History Guru Nanak Sahib stayed here at a garden of sidhas known as ‘Sidhian di Bagichi’ and had discourses with religious leaders. A Gurdwara Sahib was established here in 1916 later on by Bhai Sahib Sher Singh Kashmir. SIKH24
  14. AMRITSAR SAHIB, Punjab (April 2, 2015)—Interference of Hindu right wing force RSS in matters of Sikhs and its institutions is growing day by day. Taking over the control of Takht Sri Hazoor Sahib Nanded, BJP has appointed its MLA Tara Singh as president of management board of the Takht irrespective of the fact that Tara Singh had not even filed nomination for this post. As per sources, Tara Singh is very close to the RSS. He was never a member of the board, and has never participated in religious activities ever at Takht Sahib. Due to close association with RSS, he is known to participate only in the political activities of BJP. Opposing the appointment, SGPC president Avtar Makkar said that Maharashtra government led by BJP is interfering in religious affairs of Sikhs. Akal Takht Sahib Jathedar Giani Gurbachan Singh had also said that Tara Singh is not eligible for the post and directed to appoint a person with religious nature. It is worth mentioning that building single Hindu nation in Indian union is sole motive of RSS for which it is active for around 100 years. To achieve its fascist goal, it is trying its best to incorporate Sikhs into Hindu religion. Following its unholy mission, the RSS is killing separate identity of Sikhs as well as that of other religious-ethnic groups in India. Source:Sikh24.Com
  15. RSS Brahm Sanatan fanatics... hindu cowards only attack in numbers. https://www.facebook.com/video.php?v=725652734214220
  16. Has RSS really infiltrated Sikhs? Professor Ghagga honoured by ex-RSS cadet- so called Ranjodh "Singh" from Mansa. Ranjodh is an ex-convict and a drug peddler. But anyone looking at him can mistakenly take him as a devout sikh. He has used derogatory language against Sikh gurus along with Professor Ghagga. These people are trying to create a Shia/Sunni like divide in Sikhs. Look at his old picture when he was with RSS. This is from his Whatsapp account where he has made fun of our gurus. One of his associates Harinder Singh "Hobby" has used extremely offensive and derogatory language against Sikh gurus and traditions. But he also looks like a good sikh. what to do?
  17. Am I Reading This Right?

    http://zeenews.india.com/news/india/128-christians-re-converted-to-sikhism-in-amritsar_1522707.html So RSS are converting Christians into Sikhi? So RSS are Hindu and they are taking Christians (use to be SIkhs) and converting them into Sikhs not Hindus? What is going on here? These RSS wont stop, what is their hidden agenda, do they just want to infiltrate Sikhs by putting in Sikhs they convert into the Panth to weaken us? I cant see any other reason or logic Phul Chuff Maff
  18. http://www.sikh24.com/2014/12/25/akal-takht-tells-sant-samaj-to-focus-on-key-sikh-issues-instead-of-nanakshahi-calendar/#.VJ0w4k7pBJU AMRITSAR SAHIB, Punjab (December 25, 2014)Reacting to the keenness being shown by Sant Samaj and Sikh organizations for rejecting or implementing the Nanakshahi Calender, Sri Akal Takht Sahib Jathedar Giani Gurbachan Singh said they (Sant Samaj and other groups) should address the key issues such as release of Sikh political prisoners and the termination of section 25 (2) (b) instead of opposing or favouring the Nanakshahi Calender. In a statement issued here today, Giani Gurbachan Singh said that these organizations should take concrete measures to ensure the release of Sikh political prisoners languishing in various jails despite completion of their prison terms as well as termination of section 25 (2) (b) of the Indian constitution which held Sikhs as a part of Hinduism. He explained that Sikhs had submitted lists of Sikh prisoners who deserve release to governments numerous times and the latter had made assurances but it has not taken any step in this direction. He concerned that any delay in taking action would be harmful. He said if the issue would not be resolved soon, it would be discussed in meeting of Panj Singh Sahiban slated for Jan 2.
  19. The RSS parent body of the BJP have officially stated India is Hindu country and all other religions need to convert to Hindus. Even though they mention Muslims and Christians for conversion the RSS feel they have enough of a grip over Sikhs to call them Hindu already. Many of the cults and sanatan Nihangs, Sikh organisations under there control and follow the RSS orders. The bad thing is that only a small number of Sikhs have woken up to this serious threat. http://indianexpress.com/article/india/politics/bhagwat-dares-oppn-says-if-dont-like-conversion-bring-law-against-it/ RSS leader Mohan Bhagwat justifies ghar wapsi, says will bring back our brothers who have lost their way RSS chief Mohan Bhagwat at a religious event in Haridwar on Friday. (PTI Photo)RSS chief Mohan Bhagwat at a religious event in Haridwar. (PTI Photo) Written by Madhuparna Das | Kolkata | Posted: December 21, 2014 4:40 am | Updated: December 21, 2014 10:21 am Justifying the ghar wapsi (reconversion) campaign of Sangh affiliates, RSS sarsanghchalak Mohan Bhagwat said Saturday that those opposed to religious conversion should agree to bring in a law against the practice. Without naming Islam or Christianity, he said we will bring back our brothers who have lost their way and belongings stolen by a thief. He also called India a Hindu Rashtra. Addressing a Virat Hindu Sammelan in Kolkata to mark the golden jubilee of the Vishwa Hindu Parishad, Bhagwat said: Hindus do not believe in conversion. If anyone fears that Hindus are resorting to conversion, let there be a legislation in Parliament to stop this practice. Hindus do not want to change anybody. If you do not want anybody to convert, then do not convert Hindus too. Referring to ghar wapsi, he said: Bhule bhatke jo bhai gaye hain, unko wapas layenge. Woh log apne aap nahin gaye, unko loot kar, lalach de kar le kar gaye Abhi chor pakda gaya hai. Mera maal chor ke paas hai. Aur yeh duniya jaanti hai. Mein apna maal wapas loonga, yeh kaunsi badi baat hai (We will bring back our brothers who have lost their way. They did not go on their own. They were robbed, tempted into leaving Now the thief has been caught and the world knows my belongings are with the thief. I will retrieve my belongings, so why is this such a big issue). Bhagwat told the gathering the world was helpless suffering because of crimes perpetrated from Pakistani soil and by Bangladeshi infiltrators. Only the Hindus, he said, could put a stop to these atrocities. We should not be scared. Why should we be afraid? We are not infiltrators. We are not foreigners. This is our motherland. This is our country. This is a Hindu Rashtra. We will not run away from our country. We will stay here and we will regain what was lost and stolen from us. We have to stay awake and stay active. The Hindu society is waking up, he said. Partition in 1947 led to the breaking up of Bharat and creation of Pakistan. But do not think it is permanent. In Pakistan, there is much misery and suffering now. There is some amount of peace and prosperity in Bharat. That is because the Hindus are here and they will emerge stronger to bring welfare to the whole world. If Hindus are not there, every community in the world will suffer, Bhagwat said, adding you will witness the change as Hindus rise. Earlier, Pravin Togadia of the VHP mounted an attack on Muslim infiltrators and said Hindus should practice Hinduism to survive the Islamic onslaught. Not one Hindu should be allowed to be converted. My appeal to leaders like Mulayamji (SPs Mulayam Singh Yadav) is that if they do not support conversion, continued
  20. SAD aflutter as RSS spreads wings in Punjab Ruchika M Khanna Tribune News Service Chandigarh, November 11 The Rashtriya Swayamsewak Sangh (RSS) is spreading its wings far and wide in Punjab. With the help of its 20-odd front organizations (that owe its origins to the RSS), the right wing organization is aggressively using social welfare as a medium to reach out to people in the state. Much to the chagrin of the ruling SAD and the Congress, which is sitting in Opposition for more than seven years now, the RSS is quietly acting as a foot soldier of its political wing - the BJP. With anti incumbency against the Akali Dal setting in and a divided Congress unable to project itself an alternative, the RSS is quietly steeping on to the political space that is falling vacant. RSS chief Mohan Bhagwat has visited the state four times this year. During his visits, Bhagwat held closed-door meetings with the head of Radha Soami Satsang Dera. Senior BJP leader L K Advani visited the head of Radha Soami Dera at Beas last month, allegedly as a follow up to the meeting between Bhagwat and Gurinder Singh - the Radha Soami Dera head. A senior RSS functionary said the meeting was held only to ensure that the two non-government organisations continued to work for communal harmony and social welfare. Sources say that RSS workers are partnering with smaller deras, especially in the Majha and Doaba regions of the state, and promoting social welfare schemes like post-matric scholarship scheme. This scheme has seen a 100 per cent jump in its enrolment for poor students. RSS leaders say that they are aggressively working in those areas of Punjab which have been worst affected by drug menace, and in the border districts of Punjab where unemployment is rampant. Sources say that the workers have got good response in the areas, which traditionally are Akali bastions. Though the RSS has always been active in Amritsar, Ludhiana, Gurdaspur, Ferozepur, Abohar and Fazilka, the sangh has also infiltrated into smaller towns and districts. The state is divided into six ‘vibhags’ and each ‘vibhag’ is divided into smaller units called ‘nagars’. Sources say the RSS presence in Mohali, Patiala, Fatehgarh Sahib, Barnala, Bathinda and Moga is relatively new and response in these areas was good. While Rashtriya Sikh Sangat – a front organisation of the RSS is being re-activated, the organization is also re-energising Akhil Bhartiya Vidyarthi Parishad (ABVP) - student wing and Bhartiya Mazdoor Sangh (labour wing). Social organizations that owe their allegiance to the RSS – Sewa Bharti and Bhartiya Vikas Parishad -- too, are stepping up their social activities to involve more people. As of now, the RSS has 630 shakhas (branches) spread across Punjab. Senior RSS functionaries, on condition of anonymity, told The Tribune that they are opening at least 200 more shakhas, mainly in rural and semi-urban areas. “Of late, there has been great enthusiasm among the people of the state to enroll with the RSS,” said a top leader in the state. He added that the social work done by the RSS and its subsidiaries in Punjab was highly appreciated by people, who were now actively engaged with the RSS through its shakhas and camps organized by it. THey said they had no political ambitions behind the social service. But the inroads being made by the RSS have raised the heckles of their political opponents as well as allies. 7 ‘vibhags’ in Punjab Patiala ‘vibhag, (Chandigarh, Mohali, Patiala, Ropar & Fatehgarh Sahib) Amritsar ‘vibhag’ (Gurdaspur, Batala, Amritsar) Bathinda ‘vibhag’ (Barnala, Bathinda and Mansa) Ludhiana ‘vibhag’ (Malerkotla, Ludhiana, Sangrur & Moga) Ferozepur ‘vibhag’ ( Abohar, Ferozepur, Fazilka) Jalandhar ‘vibhag’ ( Jalandhar rural, Jalandhar urban, Kapurthala & Nawanshahr) Pathankot ‘vibhag’ Saffron surge * RSS has 630 shakhas in Punjab. It plans to add 200 more. * RSS chief Mohan Bhagwat has visited Punjab four times this year. Had visited Mansa in May and Doraha in September. * The right wing organisation using social issues to reach out to people. * This will benefit BJP as it targets Mission 2017. RSS structure * Sangh Chalak - Braj Bhushan Bedi * Prant Karyavaha - Munishwar (also coordinates between BJP and RSS) * Sah Prant Karyavaha -- Amrit Sagar Jain * Sharirik Pramukh - Vinay * Boddhik Pramukh - Vijay Singh * Prant Pracharaks - Vishal and Kishore * Prant Sampark Pramukh - Ram Lal Gupta. http://www.tribuneindia.com/2014/20141112/main5.htm
  21. The BJP/RSS have stepped up their attacks on the Badal Dal since coming to power with a landslide majority in May. They openly accuse the Badal Dal of being involved in the Drug trade and other criminal activities. BJP/RSS have used the Badal Dal to establish themselves in the Punjab and do not see much use for it unless it operates completely under their control. The Badal Dal have followed instructions on keeping the Sikhs subjugated , however they have got a grip on the money generated by the state and the Punjab BJP leaders want an equal share. In recent months the BJP/RSS have gone against the Sikhs; BJP involvement in riots against the Sikhs in UP and other states The foreign minister asked the Canadian Govt to take action against Sikhs No financial package for the Punjab No punishment of the 1984 attackers of Sikhs. Stepping up the torture of Sikh prisoners. The BJP say they want an equal share of seats in the Punjab or will drop the Badal Dal BJP praising anti Sikh cults such as Jhoota Sauda Establishment of anti Sikh cults in Punjab and taking a grip of Sikh institutions and organisation. The Punjab is so much in the grip of Brahmin rituals these days due to the vacuum of Sikh leadership that Panthic Sikhi is relegated to a minority. I hope even at this late stage the Sikhs can wake up and realise that the Indian political parties treat Sikhs the same.
  22. The Hindu extremist organisation the RSS held a show of force in the historic town of the Sikhs Jaito last week whilst carrying firearms. They were escorted by the Punjab Police with the permission of Sant Samaj supported Badal Govt. You may notice it is illegal for Sikhs to do this in India , even unarmed Sikhs like Jaspal Singh are hunted down and shot even in peaceful demos.The RSS state that they are training with sophisticated weapons and even explosives. http://singhstation.net/2014/10/rss-cadets-brandish-guns-firearms-street-march-jaito/ RSS activities highly provocative: Cong Tribune News Service Chandigarh, October 8 Punjab Congress leaders have taken exception to the brandishing of firearms by RSS activists during a street march in Jaito. Former Finance Minister Laal Singh and MLAs Parminder Singh Pinki, Brahm Mahindra and Gurkirat Singh Kotli described the RSS activities as highly provocative. They leaders it was now becoming clear as to why RSS chief Mohan Bhagwat had been frequently visiting Punjab. They called upon the Chief Minister to explain why permission was given to the RSS to brandish weapons publicly, if such permission had been sought. In case no permission was obtained by the RSS, action should be taken against RSS cadets who publicly brandished arms, posing a threat to peace, they added
  23. I found a popular desi chat room where hindustani filthy rat worshippers who are mostly UK and canadian hindu punjabi extremists are posing as Sikhs and abusing muslims and in turn posing as muslims to abuse Sikhs causing both sides to attack each others religions. Using the same tacits of the likes or RSS and other hindu terrorists groups but this time online trying to create trouble between 2 the two communities. What is the best way to expose and counter these people? Should we form online groups posing as hindu punjabi's and get people to abuse them to give hp's hindustani exxtremists a taste of their own medicine? Or should we use some other methods?
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