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Found 14 results

  1. I recently read life story book called jiwan kirnan of sant jawala singh ji and this mahapursh is truly amazing! I also learnt that he is linked to the hoti mardan samparda i.e sant aya singh ji. His dera still flourishes in hoshiarpur district, punjab.
  2. Why Sant Jarnail Singh Ji did not trust the pseudo-Sikhs of the Akali-Dal or the S.G.P.C https://tisarpanthdotcom.wordpress.com/2016/12/23/friends-and-foes/
  3. Hello All, While just surfing Internet came across the below Article - Please dont take me otherwise for this one.. i was nt knowing anything about Sant ji before.. after joining this forum people discuss alot abt 1984 so just tryin to explore things regarding him..... Jarnail Singh Bhindranwale: Five Myths By PUNEET SINGH LAMBA The Sikh Times, Jun. 6, 2004 Photo: A life-size picture of Jarnail Singh Bhindranwale adorns the entrance of one of Canada's largest gurdwaras, Sri Guru Singh Sabha, 7280 Airport Road, Malton (a Toronto suburb), Ontario, June 22, 2003. Introduction Today marks the 20th anniversary of the passing away of Jarnail Singh Brar, popularly known as Jarnail Singh Bhindranwale, or simply Bhindranwale. In the early 1980s, Bhindranwale led an armed movement for Sikh autonomy and died during an army offensive (nicknamed Operation Blue Star) on the Darbar Sahib complex (also known as the Golden Temple complex). Not many people can claim to be neutral about Bhindranwale. To his admirers, he was above all a man of his word, a rare quality among politicians.1 To his detractors, he mostly represented the 'paranoia' and 'dangerously intolerant quality of orthodox Sikhs.'2 After Operation Bluestar, Harchand Singh Longowal, perhaps the most respected moderate Sikh leader of recent years, is said to have done a volte-face and revised his opinion of Bhindranwale overnight from 'scoundrel' to 'saint.'3 Dipankar Gupta, one of India's premier sociologists, once offered the following explanation, 'That Bhindranwale is near canonisation in the minds of many Sikhs today is because Bhindranwale's blood mingled with the blood of at least 400 pilgrims who died during Bluestar.'4 The fiery preacher, equally controversial in life and death, left behind several myths about himself, some made popular by well-wishers, others by detractors. The following is a countdown of the top five most enduring of the Bhindranwale fables. Myth #5: Bhindranwale Survived Operation Bluestar and Is Alive and Well Damdami Taksal is the influential religious school, once located in the village Bhinder5, where Bhindranwale was initially a student and eventually jathedar (head priest). The seminary's current jathedar, Thakur Singh, has continued to maintain that Bhindranwale is still alive.6 According to Lt. Gen. Kuldip Singh Brar, who commanded Operation Bluestar, '[the bodies] of Bhindranwale and Shahbeg were identified by a number of agencies including the police, the I.B. [intelligence Bureau] and militants in our custody.'7 Bhindranwale's brother is also reported to have identified Bhindranwale's body.8 Pictures of what appears to be Bhindranwale's body have been published in at least two widely circulated books.9,10 Whereas there can be little doubt that Bhindranwale is no more, the circumstances of his final moments remain shrouded in mystery. The New York Times reported three distinct versions of Bhindranwale's death. Veteran B.B.C. correspondent Mark Tully relates an incident during Bhindranwale's funeral. Captain Bhardwaj 'on lifting the sheet to make sure it was Bhindranwale [asked] the police why the Sant's [sant is an honorific title analogous to Saint] body was so badly battered.' A police officer replied, 'The extremists broke his bones.'11 At the other end of the spectrum lies Dilbir Singh's account. Dilbir Singh was 'Public Relations Advisor at Guru Nanak Dev University for seven years [and] was with the Sant constantly from 1978 until the last week of his life.' He was also 'at that time a correspondent of the Tribune and formerly of the Patriot.' He stated, 'In the fight Bhindranwale was injured on the right side of his temple. A government doctor verified he was captured alive. He was tortured to death.'12 R.K. Bajaj, a correspondent for Surya magazine, is said to have confirmed that 'he had personally seen a photograph of Sant Jarnail Singh Bhindranwale in army custody.'13 Myth #4: Bhindranwale Was a Man of Religion Without Political Ambition Bhindranwale made repeated claims to the effect that he had no interest in political power, 'If I ever become president of the Akali Dal or the S.G.P.C. [Shiromani Gurdwara Parbandhak Committee], an M.L.A., a government minister, or a member of parliament . . . I shall deserve a shoe-beating by you.'14,15 In contrast, we have the following examples of Bhindranwale's abundant political aspirations year after year: During the S.G.P.C. elections of 1979, 'Of the forty candidates Bhindranwale put up [for a total of 140 seats], all but four were defeated.'16 'For all his protestations that he was not a politician, Bhindranwale campaigned actively for the Congress in three constituencies' during the 1980 general elections.17 During the 1981 elections to the Delhi Sikh Gurdwara Parbandhak Committee (D.S.G.P.C.), 'in an attempt to divide Akali votes, the Congress (I) had asked the A.I.S.S.F. [All India Sikh Students Federation] to put up candidates for the Delhi gurdwaras whose campaign was led by Sant Bhindranwale. No A.I.S.S.F. candidate won.'18 At one point in 1983, the Talwandi-Tohra faction of the Akali Dal got a section of the S.G.P.C. to recommend Bhindranwale for the position of jathedar of the Akal Takht.19 According to India Today, in the months leading up to Operation Bluestar about a third of Longowal's S.G.P.C. members and district Akali Dal presidents had 'defected' to Bhindranwale.20 The Darbar Sahib's Public Relations Officer (P.R.O.) Narinderjit Singh Nanda recalled, 'Bhindranwale told me that within thirty days he was taking over the S.G.P.C.'21 However, given his poor record in electoral politics and a disinclination to play by the rules, he had little incentive to seek formal political office. He was already 'the uncrowned emperor.'22 As articulated by Time magazine, 'Bhindranwale had become so popular he had usurped the Akalis' authority.'23 He wielded more informal power than all of Punjab's formal political players combined and liked the idea of 'keeping all factions chasing his favor [whereby] no faction made a move in Punjab without considering the response it would draw from Bhindranwale.'24 Bhindranwale operated 'from inside a whale,'25 seemingly without concern for other points of view. 'In this independence lay much of Bhindranwale's appeal.'26 Yet, the same aloofness also represented his most significant weakness: a failure to participate in the democratic process. 'Villagers came to him with their problems, Bhindranwale pronounced judgments and called frightened policemen on the telephone to instruct them on how a matter was to be settled.'27 Subhash Kirpekar was 'perhaps the last journalist to meet the lion in his den.' During the interview Bhindranwale responded thus to a question on succession planning, 'It is not an elective post. I think whosoever attains the status of God will come up as my successor.'28 Myth #3: Bhindranwale Did Not Demand Khalistan In the absence of a universally accepted definition of the term 'Khalistan,' the usage here is consistent with its origin wherein Dr. Vir Singh Bhatti envisioned it in 1940 as a 'theocratic' monarchy, which would by definition be inconsistent with the Indian Constitution.29 Bhindranwale's standard response to the question of Khalistan, an independent Sikh state, was noncommittal: 'we are not in favor of Khalistan nor are we against it.'30 He often also clarified that if Khalistan came about, 'We won't reject it. We shall not repeat the mistake of 1947.'31 To that he added, 'if the Indian Government invaded the Darbar Sahib complex, the foundation for an independent Sikh state will have been laid.'32 The book Fighting for Faith and Nation: Dialogues with Sikh Militants by Cynthia Keppley Mahmood has received wide acceptance among radical Sikhs. In the book, Harpal Singh recalls a meeting with Bhindranwale during which the preacher remarked, 'staying in India would mean the genocide of the Sikhs.'33 The implication that anything short of a separate state would spell eventual disaster for the Sikhs amounted to an implicit vote for Khalistan. On other occasions Bhindranwale was more explicit, 'Frankly, I don't think the Sikhs can live with or within India.'34 The Dal Khalsa, responsible for hoisting a Khalistan flag at a Sikh convention on March 20, 1982 at Anandpur Sahib, were seen forming a protective ring around Bhindranwale when, in 1981, he was holding the police at bay at Chowk Mehta in an attempt to avoid arrest.35 Although 'Bhindranwale was never openly associated with the Dal Khalsa,' most observers regarded it as 'Bhindranwale's party.'36 In early 1983, India's intelligence is said to have obtained a copy of a letter from Bhindranwale to Jagjit Singh Chauhan in which he promised full support for Khalistan.37 Finally, while we're on the subject, we might as well also cover one other related myth, i.e. that Khalistan has never had any substantial support amongst Sikhs in India. In an interview with B.B.C. correspondent Mark Tully just days before his death, S.G.P.C. President Gurcharan Singh Tohra answered a question about his personal views on Khalistan by admitting that 'some personal desires are better kept hidden.'38 According to Ved Marwah, a former senior police officer on Indira Gandhi's 'select committee for monitoring Punjab affairs,' a majority of the Sikhs supported separatism in the wake of Operation Bluestar.39 In a recent interview,40 Lt. Gen. Kuldip Singh Brar estimated that if Khalistan had been declared prior to Operation Bluestar, 'a large section of the Punjab police might have crossed over to support Bhindranwale.' Overly optimistic claims by pro-India commentators that the Sikhs have 'moved on' are consistently belied by informed parties who note, '[Operation Bluestar] has not been forgotten, and you [the visitor] will find many people in Amritsar keen to explain the Sikh side of the story.'41 Myth #2: Only a Tiny Minority of Sikhs Revere Bhindranwale as a Martyr In Khushwant Singh's words, '[Operation Bluestar] gave the movement for Khalistan its first martyr in Jarnail Singh Bhindranwale.'42 In 1985, Harkishan Singh Surjeet had optimistically announced that Bhindranwale's martyr status would only be 'temporary.'43 However, on this day last year, Joginder Singh Vedanti, the jathedar of the Akal Takht, an approximate Sikh counterpart to the Vatican, formally declared Bhindranwale a 'martyr' and awarded his son, Ishar Singh, asiropa (robe of honor).44 The function was organized by the S.G.P.C., 'a sort of parliament of the Sikhs.'45 The Encyclopedia of Sikhism, edited by Harbans Singh, a widely respected scholar of Sikh studies, describes Bhindranwale as 'a phenomenal figure of modern Sikhism.'46 Bhindranwale's posters and speeches are among the 'most popular' items at Punjab's rural fairs, held on occasions such as the Hola Mohalla festival.47 Gurtej Singh Brar, a former I.A.S. officer and S.G.P.C. National Professor of Sikhism, was suspended from the I.A.S. for making the following statement: 'The Sikh nation theory has been current among the Sikhs since the time of Guru Nanak. There should be others like Sant Jarnail Singh Bhindranwale to lead the Sikhs and take up their cause of righteousness and truth.'48 Several North American gurdwaras prominently display Bhindranwale's pictures at entrances and in langar (community kitchen) halls. This writer has personally witnessed the phenomenon at gurdwaras in Detroit, Michigan and Toronto, Ontario (see picture). In the words of Vir Sanghvi, one of India's leading political commentators, '[bhindranwale] remains a martyr in the eyes of many Sikhs. Even today, rare is the Sikh politician who will dare to call him what he was: a fanatic and a murderer.'49 Myth #1: Bhindranwale Was Not a Terrorist In 1985, Citizens for Democracy (C.F.D.), founded by Jayaprakash Narayan and chaired by the noted civil libertarian Justice V.M. Tarkunde, produced a report on the Punjab crisis. The report, banned in India because of its strong indictment of the state, has received wide acceptance within the diaspora Sikh community despite its acknowledgement of 'Bhindranwale's role in inciting violence.'50 Violent thoughts seemed second nature to Bhindranwale. He often made extremely cruel remarks with utmost sincerity, 'If a true Sikh drinks, he should be burnt alive.'51 Tavleen Singh discovered that in Bhindranwale'sdarbar (court), 'concepts like non-violence were mocked and sneering remarks made about Gandhi.'52 Perhaps Khushwant Singh said it best, 'He well understood that hate was a stronger passion than love.'53 Although the 'mad monk'54 was politically astute enough to recant vicious statements made in the heat of the moment, it is instructive to note just how bellicose he was when aroused. Harmit Singh Batra was in the Darbar Sahib complex on April 13, 1978 and quotes Bhindranwale, 'We will not allow this Nirankari convention to take place. We are going to march there and cut them to pieces!'55 Following the clash with the Nirankaris on April 13, 1978, the 'Sant' and his cohorts were always armed. Bhindranwale often publicly recited his mantra, 'being armed, there is no sin greater than not seeking justice.'56And they perceived plenty of injustice all around, which they rectified with the use of illegal force. After the assassination of the Nirankari leader Gurbachan Singh on April 24, 1980, Bhindranwale is universally acknowledged to have remarked that if he ever met Ranjit Singh, the suspected killer, he would weigh him in gold (i.e. reward him with his weight in gold).57 On October 22, 1982, Bhindranwale made a public statement threatening the 'political and physical end' of anyone who didn't press for the full implementation of the Anandpur Sahib Resolution.58 On August 17, 1983, Bhindranwale asked Sikh youth to buy a motorcycle and a revolver and threatened to kill 5,000 Hindus in an hour if the police delayed the minibus he had sent to fetch Amrik Singh who had just been released from police custody.59 During a speech on September 20, 1983, Bhindranwale stated clearly that he would 'embrace' Sikhs who exacted revenge upon those who were guilty of torturing, killing, or humiliating Sikhs. He said, 'Getting away from there is your job, protecting you here [in the Darbar Sahib complex] is mine.'60 On November 17, 1983, Bhindranwale bluntly demanded 'that all Hindus should leave Punjab.'61 During a public speech delivered on May 24, 1984 at the Darbar Sahib complex, Bhindranwale openly admitted his complicity in the gruesome beheading of Surinder Singh Chinda for his role in the elimination of Bhindranwale's leading hit man, Surinder Singh Sodhi.62 Even Bhindranwale's staunchest supporters only go as far as stating, 'Bhindranwale consistently opposed violence against any innocent person.'63 The autocratic Bhindranwale had assumed singular jurisdiction over the guilt and innocence of a good portion of India's citizens. And to him lethal violence was a justified means of punishment for those whom he considered culpable. He was the legislature, executive and judiciary all rolled into one with complete disregard for the democratic concept of the separation of powers. The result was nothing short of 'ethnic cleansing.'64 Dilbir Singh (see above) related the following account of how masterfully Bhindranwale ordered the killing of Lala Jagat Narain, proprietor-editor of the Hind Samachar group of newspapers: And in one edition Lala had written in an editorial comment that Taura [Tohra, then president of the S.G.P.C.] and Ajnoha [then jathedar of the Akal Takht] are traitors. On that day in a great fury he [bhindranwale] called upon someone to read aloud what Lala had said. There was quiet. 'Our turban has been torn from our heads,' he proclaimed. Then one of his followers asked, 'What are your orders?' Again in anger, he said 'Orders, you need orders! What orders? Are you blind?' Now you see he did not say anything. And they said it. 'O.K.' meaning thereby, we'll finish this man. So, then, 3-4 days later, Lala was coming from Ludhiana and they fired upon him.65According to Chand Joshi, a veteran correspondent for The Hindustan Times, 'In the Nirankari Baba murder case, for instance, the C.B.I. claimed to have pin-pointed four suspects including Jarnail Singh Brar alias Sant Jarnail Singh Bhindranwale. The arrest warrants had been given to the Punjab police but were not served because of 'orders from the highest quarters.' '66 It is worth noting, 'The decision to release Bhindranwale was taken by the [indira Gandhi and Zail Singh] government. It was not the verdict of a court.'67 Finally, it is impossible to accept that the people closest to Bhindranwale could consistently perpetrate monstrous violence without his endorsement. Nachhatar Singh, arrested by the police for the murder of Lala Jagat Narain, is said to have fingered Bhindranwale for ordering the killing.68 The hijackers of an Indian Airlines plane on September 20, 1981 claimed to be members of the Dal Khalsa and demanded the release of Bhindranwale, who had been arrested in connection with the murder of Lala Jagat Narain.69 In a speech, Bhindranwale 'praised his young lieutenants' for the hijacking.70 On July 18, 1982, a police party from the Beas Thana in Amritsar district stopped a jeep. Most of the occupants were residents of Bhindranwale's gurdwara Gurdarshan Parkash at Chowk Mehta. They attacked the police and were arrested. No case was initiated.71 The next day, Amrik Singh, Bhindranwale's most trusted lieutenant, and six close associates of Bhindranwale, including Bhindranwale's personal driver Kulwant Singh, were arrested for an attempt on the life of Joginder Singh Sandhu, the Nirankari Mandal's propaganda secretary.72 Concluding Remarks In closing, here is a sampling of additional points to ponder: Whereas 'nobody was ever refused an interview,'73 he refused to surrender to anyone but sufficiently orthodox Sikh policemen.74 While he professed the highest standards of Sikhism, he practiced gender discrimination.75 Although he viewed modernity as evil, he had no compunctions about using modern firearms. Whereas many Sikhs regard him as a 'messiah,'76 his 1984 prophecy failed to materialize: 'In the next ten years Sikhs will get their liberation. This will definitely happen.'77 Bhindranwale might well be the most polarizing figure in Sikh history. This essay acknowledges his numerous advocates but makes no apologies for expounding on the preacher's flaws. To the extent that the Sikhs revere him as a prophet and a martyr, his contradictions are likely to be emblematic of the paradoxes that inflict the Sikh community as whole. To grapple with Bhindranwale's inconsistencies is to critically evaluate the state of Sikhism today. Surain Singh Dhanoa was the senior-most bureaucrat in Punjab during the years immediately following Operation Bluestar.78 His viewpoint is representative of the denial that causes many in India to place responsibility for Operation Bluestar squarely at Bhindranwale's doorstep. According to Dhanoa, 'There would have been no Operation Bluestar [if] Bhindranwale had moved out of the Golden Temple complex.'79 However, Dhanoa and others fail to acknowledge New Delhi's primary role in the brinkmanship and lost opportunities prior to Operation Bluestar. Instances include the critical roles played by Sanjay Gandhi and Zail Singh of the ruling Congress party in 'promoting' Bhindranwale as a counterweight to the Akali Dal,80 the government's failure to arrest Bhindranwale even when he 'openly flouted the law' while touring New Delhi with an entourage 'brandishing illegal arms,'81 and Indira Gandhi's propensity for backing out of agreements (at one point 'three times in six months'82).83 Responsibility for Operation Bluestar and the 'dark decade'84 that followed (mid-1980s to mid-1990s) ought to be apportioned in proportion to the formal political powers and electoral mandates enjoyed by the parties involved: one, the various New Delhi administrations, mostly Congress-led; two, the various governments in Punjab, led by the Akali Dal, Congress, or New Delhi-appointed governors; three, the S.G.P.C., also known as the Sikh parliament; and four, at the very bottom of the culpability scale, those, such as Bhindranwale, who held informal power only to the extent permitted by the inability and unwillingness of those wielding formal power to solve Punjab's problems. Notes and References Mahmood, Cynthia Keppley, Fighting for Faith and Nation: Dialogues with Sikh Militants (Philadelphia, PA: University of Pennsylvania Press, 1996), p. 69. Mahmood, pp. 241-243. Tully, Mark, 'After Blue Star,' Part 2, B.B.C., June 2004 Singh, Patwant and Harji Malik (editors), Punjab: The Fatal Miscalculation (New Delhi: Patwant Singh, 1985), p. 219. Singh, Khushwant, A History of the Sikhs, Volume 2: 1839-1988 (New Delhi: Oxford University Press, 1999), p. 328. Kaur, Naunidhi, Frontline, June 23, 2001 (http://www.flonnet.com/fl1813/18130360.htm). Brar, Lt. Gen. K.S., Operation Blue Star: The True Story (New Delhi: U.B.S.P.D., 1993), p. 114. Akbar, M.J., India: The Siege Within: Challenges to a Nation's Unity (New Delhi: U.B.S.P.D., 1996), p. 196. Nayar, Kuldip and Khushwant Singh, Tragedy of Punjab: Operation Bluestar and After (New Delhi: Vision Books, 1984), p. 97. Tully, Mark and Satish Jacob, Amritsar: Mrs Gandhi's Last Battle (New Delhi: Rupa & Co, 1985), p. 177. Tully, p. 182. Pettigrew, Joyce, The Sikhs of the Punjab: Unheard Voices of State and Guerrilla Violence (London: Zed Books, 1995), pp. 34-35, 51. Jaijee, Inderjit Singh, Politics of Genocide: Punjab (1984-1998) (Delhi: Ajanta Publications, 1999), p. 59. Sandhu, Ranbir Singh, Struggle for Justice: Speeches and Conversations of Sant Jarnail Singh Khalsa Bhindranwale (Dublin, Ohio: Sikh Educational & Religious Foundation, 1999), p. 285. Tully, p. 113. Singh, Khushwant, p. 332. Tully, p. 61. Joshi, Chand, Bhindranwale: Myth and Reality (New Delhi: Vikas Publishing House, 1984), p. 85. Joshi, p. 130. India Today, May 15, 1984, pp. 30-31, cited in Paul Wallace and Surendra Chopra, Political Dynamics and Crisis in Punjab, (Amritsar: Guru Nanak Dev University, 1988), p. 39. Tully, p. 202. Joshi, p. 26. Lopez, Laura, 'India, Diamonds and the Smell of Death,' Time, June 25, 1984. Jeffrey, Robin, What's Happening to India?, Second Edition (New York: Holmes & Meier, 1994), pp. 146-147. Mahmood, p. 249. Jeffrey, p. 142. Jeffrey, p. 168. Kaur, Amarjit, et al, The Punjab Story (New Delhi: Roli Books International, 1984), pp. 76-78. Grewal, J.S., 'Sikh Identity, the Akalis and Khalistan,' in J.S. Grewal and Indu Banga, Punjab in Prosperity and Violence: Administration, Politics and Social Change 1947-1997 (Chandigarh: Institute of Punjab Studies, 1998), p. 65. This paragraph was added in response to a clarification sought by Hari Singh Khalsa of Española, New Mexico. Sandhu, p. vi. Sandhu, p. lvi. Sandhu, p. lvii. Mahmood, p. 128. Jaijee, p. 34. Joshi, p. 34. Tully, p. 60. Joshi, p. 129. Tully, Mark, 'After Blue Star,' Part 3, British Broadcasting Corporation, June 2004. Jaijee, p. 30. Rediff, June 3, 2004. Pippa de Bruyn and Keith Bain, Frommer's India (Wiley Publishing, Inc., 2004), p. 387. Singh, Khushwant, p. 378. Interview with Nikhil Laxman of The Illustrated Weekly of India, reproduced in Samiuddin, Abida, editor, The Punjab Crisis: Challenge and Response, (New Delhi: Mittal Publications, 1985). The Times of India and Outlook, June 7, 2003; Don't React, Editorial, The Indian Express, June 9, 2003. Singh, Khushwant, p. 214. Singh, Harbans (editor-in-chief), The Encyclopaedia of Sikhism, Volume II (Patiala: Punjabi University, 1996), p. 352. Jolly, Asit, Reporting from Chandigarh, Punjab, B.B.C., March 31, 2002 (http://news.bbc.co.uk/2/hi/south_asia/1904217.stm). Joshi, p. 1. Imprint magazine, February 1986, cited in Sandhu, p. xl. Rao, Amiya, et al, Report to the Nation: Oppression in Punjab (Columbus, Ohio: Sikh Religious and Educational Trust, 1986), p. 16. Akbar, p. 181. Kaur, Amarjit, et al, p. 39. Singh, Khushwant, pp. 330-331. Joshi, inside front cover jacket. Tully, p. 59. Sandhu, p. vi. Sandhu, p. vi. Joshi, p. 120. Joshi, p. 144; Sandhu, p. 256. Sandhu, p. 286. Joshi, pp. 148-149. Sandhu, p. 471. Sandhu, p. xxi. Cole, W. Owen and Piara Singh Sambhi, The Sikhs: Their Religious Beliefs and Practices, Second Fully Revised Edition, (Brighton: Sussex Academic Press, 1998), p. 176. Pettigrew, p. 34. Joshi, p. 78. Tully, p. 69. Joshi, p. 88. Joshi, p. 91. Juergensmeyer, Mark, Terror in the Mind of God: The Global Rise of Religious Violence, Third Edition, Berkeley: University of California Press, 2003, p. 100. Joshi, p. 115. Joshi, p. 115. Singh, Tavleen in Amarjit Kaur, et al, p. 34. Joshi, p. 34. This is a reference to Bhindranwale's insistence that Indira Gandhi, being a woman, should be the one to visit him for negotiations. Singh, Tavleen in Amarjit Kaur, et al, p. 41. Akbar, M.J., India: The Siege Within: Challenges to a Nation's Unity (New Delhi: U.B.S.P.D.), 1985, p. 185, cited in Harjot Oberoi's essay 'Sikh Fundamentalism: Translating History into Theory' inFundamentalisms and the State: Remaking Polities, Economies, and Militance edited by Martin E. Marty and R. Scott Appleby (Chicago: University of Chicago Press, 1993), p. 268. Surain Singh Dhanoa, an Indian Administrative Service (I.A.S.) officer from the Bihar cadre, served as chief secretary of Punjab until mid-1985 when he was appointed as senior advisor to the governor of Punjab,India Today, May 31, 1985, p. 17. Dhanoa, S.S., 'Memorial to Bluestar,' The Tribune, June 15, 2005. Tully, p. 60. Tully, p. 70. Harkishan Singh Surjeet, quoted in Tully, p. 91. The author wishes to acknowledge the assistance of Jagpal Singh Tiwana, a leader of the Sikh community in Halifax (Nova Scotia, Canada), in framing this argument via his comments on Sikh-Diaspora, Yahoo! Groups, June 17, 2005. Grewal, Manraj, Dreams After Darkness: A Search for a Life Ordinary Under the Shadow of 1984 (New Delhi: Rupa & Co, 2004), p. 1.
  4. https://tisarpanthdotcom.wordpress.com/2016/07/17/of-bhindranwales-war/ 'The present day Sikh disillusionment with Indian politics, and their ever expanding anger in the Punjab, is a portent sign of events yet to manifest. Astute observers have often noted that the Punjab, in North India, has always been a hotbed of passion and political variation. Stretching back to the days of the initial Aryan Invasions, the residents of Punjab have often manifested a distinct and divergent course of action from that of their counterparts. (8) The Sikhs, a product of this turmoil, have only recently in the 80’s lead a deadly and crushing militancy which attempted to sunder the nation. The callous attitude adopted towards their demands, and the present day attempts to suppress their voice in the world’s largest democracy threatens to re-ignite the militancy of the 80’s and this time in a more volatile form. It would do well for the incumbent mandarins of the modern Indian state, and their regional cronies, to leaf through a few pages of Sikh history and understand that despite being oppressed the Sikhs can never be effaced. Those who have attempted to do so have been repaid back in their own coin. Whether Islamic rulers, representing the best spirit of their Prophet, or Hindu Caste Supremacists; all have fallen before the sword of the Khalsa and it’s current dormancy does not necessarily indicate it’s defeat.'
  5. It was amidst the height of the Morcha and the police were eager to capture anyone who was linked to Sant Ji in any way, shape or form. If they were to capture Sant Ji then it would have been even more tasteful. Sant Jarnail Singh Ji Khalsa had to go to a near by village and needed to do so quickly. They grabbed a Singh and asked him to take them to the village on his Motorcycle. The Singh, being a Shardaloo (loyal follower) of Sant Ji, duly obliged. On the way Sant Ji said to the driver, whatever you do NOT look behind you. The Singh agreed and they continued on their journey. As they approached the police check-point the Singh began to feel cautious, he told Sant Ji that he could see the police and if they were to see Sant Ji they would definitely arrest them or even shoot. Sant Ji told the Singh to remain calm and remember to keep looking forward; answer any questions that the police may have and be courteous and respectful at all times. As they approached, the police told the driver to slow down and pull over. Nervously, the Singh followed the instructions. The police asked him his details, where he was coming from, where he was go etc. The Singh was stunned that the police had not even looked at Sant Ji. As they began to set of again, the Singh looked behind him and saw there was no one sitting on the back of the motorcycle. The Singh was stunned.. As they approached the village, Sant Ji thanked the Singh but also told him that he wasn't supposed to have looked behind. For the duration that the police were questioning the Singh, Sant Ji had disappeared... That's the power of a Pooran Brahmgyani. This is probably the same way Sant Ji walked out of Darbar Sahib after operation bluestar. They were not shaheed.
  6. http://kam1825.podbean.com/e/akhbars-previous-life/
  7. He was invited to Ludhiana to lay a foundation-stone of the Guru Tegh Bahadur Charitable Hospital. When the Sant reached there, about fifteen to twenty people got up from the gathering and wanted to garland the Sant. Seeing this the Sant came back. The organisers went behind him and asked for the reason. The Sant replied, “To get up from the gathering and to garland an individual in the presence of Sri Guru Granth Sahib is the direct insult of our great Guru.” On this all the organisers apologised. All of them were sent to the congregation by the Sant and he himself went alone. First of all he bowed before Sri Guru Granth Sahib. He told them that none is greater than Sri Guru Granth Sahib, does not matter he may be on some very high official position. The 300th martyrdom day of Sri Guru Tegh Bahadur was celebrated on 7th December 1975A.D. in Ram Lila Ground, Delhi. There was a gathering of about 22 lakh people. Everybody got up when Smt. Indira Gandhi, the then Prime Minister of India came there. It was only Sant Kartar Singh Ji Bhindranwale who did not stand up and kept sitting. He condemned it in strong words from the same stage. Certain people spoke from the rostrum and said that Smt. Indira Gandhi has established relationship with Punjab. The then Prime Minister Smt. Indira Gandhi said, “The same Delhi Darbar which had martyred Sri Guru Tegh Bahadur is bowing towards him on his 300th martyrdom day.” The Sant Kartar spoke after Smt. Indira Gandhi. He started his speech with the slogan : I may sacrifice my head but not Sikhism. He said in his speech, “In medieval period Rajputs used to get bounties after giving their daughters. Today this will be a curse on the Sikhs if they follow them suit. Therefore none should give his daughter to such a person who has himself insulted his hair.” He said the following lines from the Rahtnama ‘One who gives daughter to a Sikh and does not take anything, only he is my Sikh and would go to heaven.’ In an other sentence the Sant said, “We want to ask Indira Gandhi, who has managed the throne of Delhi for you ? If you have come to bow before Sri Guru Tegh Bahadur this is not a favour to anybody. Had Sri Guru Tegh Bahadur not sacrificed himself, some Muslim might have been on the throne of Delhi, who must have been circumcised. There would have been Islam on every side and Bibi Indira might have under some veil. “If the Prime Minister sacrifices her head as many times as there are hair on her body, even then she cannot pay off the debt of Sri Guru Tegh Bahadur’s sacrifice. Howsoever big a Prime Minister might be, he is not bigger than our great Guru. Such a big Prime Minister should bow before Sri Guru Granth Sahib and we should not get up to greet him.” There were slogans on all the four sides on these words of the Sant. Only these words were the main reason of the tussle between the Damdami Taksal and Srimati Indira Gandhi. The Sant would never tolerate anything against Sri Guru Granth Sahib. Via Damdami Taksal
  8. Can anybody please provide the audio or video of Sant Ji speaking on the event when Siri Guru Tegh Bahadurs Jee's 300th Shaheedi day was celebrated by Baba Jee by getting organisations, Jathebandhis, Colleges participating in Sikhi preaching. In relation to this, during the government's declared emergency period, 37 great processions were carried out in various locations � the achievements of which were beyond description. The whole Sikh world was awakened by these great events. He would stand for 15 hours at a time doing Parchar. A 100km long procession would go past 60-70 villages and he would do parchar for 10-15 minutes at each village. Each village's Sangat was made to sing the following slogan: "May my head be sacrificed, but not my Sikhi." He replied that the 2 ministers should be informed that the procession is being performed in memory and honor of the protector of the Hindus � 'Hind dee Chadar'. The ministers should remove their shoes and stand with both hands folded and clear the road for the procession to pass. He was asked to lay the foundation of Sri Guru Tegh Bahadur charitable hospital in Ludhiana. When he arrived there, about 15-20 men got up in the Divan to welcome him. Baba Jee walked out and left. The organisers went and asked the reason for this exit and he replied that 'in the presence of Sri Guru Granth Sahib Jee no one should stand to welcome or respect another, as this degrades the respect of the Guru.' After the organisers asked for forgiveness, he sent them all back into the Divan and Baba Jee went in by himself after all of them. He explained to them that it doesn't matter how famous the leader or great a Gursikh is � no one is greater than the Sri Guru Granth Sahib Jee. In Delhi on 7 December 1975 AD � to commemorate the 300th anniversary of the Shaheedi of Sri Guru Tegh Bahadur Jee, in the Ram Lila ground, a procession of 2.2 million people arrived and P.M. Indira Gandhi came onto the stage. In the presence of Sri Guru Granth Sahib Jee, all those on the stage arose to welcome and respect her, but it was only Baba Kartar Singh Jee who remained seated. On the stage Baba Jee spoke passionately about this anti-Sikh act. Many leaders who spoke on the stage said that P.M. Indira Gandhi had built an excellent relationship with Punjab, after which she said, "..the Delhi government got Sri Guru Tegh Bahadur martyred and today the Delhi government prostrates to Sri Guru Tegh Bahadur Jee. The same Delhi government who gave reports against the Sikhs, today respects and reveres Sri Guru Tegh Bahadur Jee." Baba Jee's time to speak was after P.M. Indira Gandhi, he stated : 'First Rajput Kings used to give their daughters to get rewards. Today Sikhs are disgracing themselves if they do the same. For this reason no Sikh is to marry their daughter to a Mona or a patit and the rehatnama says: ਕੰਨਿਆ ਦੇਵੈ ਸਿਖ ਕੋ ਲੇਵੈ ਨਹਿ ਕਿਛੁ ਦਾਮ । ਸੋਈ ਮੇਰਾ ਸਿਖ ਹੈ ਪਹੁਚੇ ਗੁਰ ਕੇ ਧਾਮ । A Sikh that marries his daughter to a Sikh and does not take any money/dowry, he is a true Sikh of mine and will reach my abode in Sachkand. (Bhai Sahib Singh Rehatnama, p.160) The second point that he clarified was that 'We want to ask Indira Gandhi who achieved the rule of the Delhi government? If you have come here to prostrate to Sri Guru Tegh Bahadur you have done no great act. If Guru Jee had not become martyred, the master of this throne would have been a Muslim and everywhere all would be greeted with Salema Lekham. You yourself would have been under a Burka. The number of hairs that are on the body of the P.M., even if she was to cut her head off that many times and placed at the feet of Guru Jee, she still would not be able to remove the debt owed to Sri Guru Tegh Bahaur Jee. Regardless of how powerful the P.M. � no one is more powerful than our Guru. She should prostrate to our loved one, the light of the 10 Kings - Sri Guru Granth Sahib Jee, not require that we get up and pay respect to her.' Following this, Jakaras were heard from all areas of the arena
  9. SANGAT JI FATEH PARVAAN KARNA JI FROM FEW DAYS A SIMPLE THINKING WAS POPPING IN DAAS MIND THAT WHY SANT JI USE TO CARRY A TEER WITH THEM EVERYTIME...JUST ASKING...
  10. Sant Bhindrawala's cremation: An eyewitness account ant Bhindrawala's cremation: An eyewitness account AMRITSAR: After 22 years of Operation Blue Star an eyewitness of cremation of Sant Jarnail Singh Bhindranwale has came out with an eyewitness account of the cremation doperformed on the night of June 7,1984. Sikhs observe June 6, the day of operation, as Genocide Day' all over the world on June 6 to observe the day. Radical Sikh leader Sant Jarnail Singh Bhindranwale were killed in operation Blue star conducted by Indian army on June 6. Sant Bhindranwale's dead body was recovered on June 7 and he was cremated the same night at Amritsar. For about 20 years, the Damdami Taksal mother organisation of Sant Bhindranwale had kept telling people that Sant were alive and safe. Punjab Newsline has also procured post mortem report of Sant Bhindranwale. On th night of June 7, when Sant Jarnail Singh Bhindranwale was cremated past midnight, an eyewitnesses hiding there had seen atleast 750 dead bodies of Sikhs brought to cremation ground. Besides others, the then Deputy Commissioner Ramesh Inder Singh was present at the site of cremation till dead body of Sant Bhindrawala was confined to flames. Bhai Budh Singh alias Bhai Baldev Singh who had once formed Khalistan brigade has told Sahara Times in an exclusive interview that Sant Bhindranwale’s body was creamated in cremation ground, adjouning gurdwara shahinda Baba Deep Singh near chati wind gate on the morning of June 7, 1984. He claimed that he was present in the cremation ground at that time in the guise of a mentally retarted person. Bhai Budh Singh accompanied this correspondent to the creamation ground and pointed out the spot where their body was cremated in the presence of senior district civil and police officers. He said that a police officer who had performed ‘ardas’ ceremony before cremation was still alive and he identifies him. He further said that dead bodies of Gen. Subeg Singh and Bhai Amrik Singh were also creamated in the same cremation ground. Bhai Budh Singh said that the then Deputy Commissioner of Amritsar Mr. Ramesh inder Singh along with other officals had collected ashes of Sant Bhindranwale at 10:00 am on June 9. He claimed that ashes were emersed in Satluj at Kiratpur Sahib and an entry there in the name of Sant Jarnail Singh is matter of record. He said that he knew some other eyewitnesses who had seen the ‘dead body’ of Sant Bhindranwale. Bhai Budh Singh said that his house was adjacent to cremation ground. He said that he was so far keeping a mum to avoid any controversy in his name. He said that he had counted that about 750 dead bodies of unknown persons were brought by the police to the creamation ground during two days. The Dead Body of Sant Bhindranwale was taken to mortury at 7:30 PM on June, 7. Bhai Budh Singh claimed that Sant Jarnail Singh had come out of the Akal Takht at 8:45 a.m. on June 6 and he was shot dead near Nishan Sahib. He added that his dead body was carried upto darshani deori on ghanta ghar side under the supervision of D.S.P. Apar Singh Bajwa who had since been retired. He said that these facts were based on report of his sources in the complex. He said that Sant’s brother harcharan Singh rode had identified the body in the darshani deori itself. Bhai Budh Singh claimed that he had long association with Sant Bhindranwale and he was hurt when Damdami Taksal had declared Sant alive and raised an unnecessary controversy for many years. He said that he was also close confident of Mr. Jagjit Singh Chauhan, head of the ‘Khalistan’ government-in-exile’, he said that he had installed and operated the transmission of Khalistan radio near Amritsar. He said that he was staying in the dera of Sant Charan Singh of Bir Sahib thathikhara in Amritsar district till the day when police had whisked away Sant Charan Singh about two years back, he said that where abouts of Sant Charan Singh were not known till date. He said that he had started construction of a Gurdwara in the memory of those 13 Sikh ‘Martyr’s who were killed in Sikh Nirankari clash but it remained upto foundation level due to financial problems. Dr. Davinder Sharma(PCMS) who had conducted the post mortem of Sant Bhindranwale had missing after few days. According to Post mortem report Sant Bhindranwale died instantly. He had written, “In my opinion that is due to shock and Hammrage as a result of Massive head injury accompained with multiple fractures which is sufficient to cause death...... The Doctor has mentioned the time of Post Mortem at 8 pm and according to him Bhindranwale had died about 5 pm on June 7, 1984. The police in Medical records has mentioned death, result of firearms injury.
  11. can anybdy suggest me.....where can i buy sant jarnail singh ji hoddie? i can find only low quality ...designs .........example on cafepress on all that........
  12. How do we bust apart the myth that Indra set up Sant Ji? This Indian Vikram Chopra is spreading the crap on facebook that there is even newspaper proof of this from the time.
  13. Anyone have any eyewitness accounts of Operations Blackthunder 1 and 2? Thank you Ji.