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Khalsa Ji, Does any1 know where to find a copy of the Nihang Rehat? Preferebly in english! Or if not, does anyone know anythin bout the Rehat? Thanx!

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Vaheguru ji ka Khalsa Vaheguru ji ki Fateh

"Gursikhan di Puratan Maryada" from the Buddha Dal 'Khalsa Sunder Gutka'

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* taken from 'Khalsa Sunder Gutka' - Published by Singh Sahib Jathedar Baba Santa Singh ji, Shromani Panth Akali Buddha Dal, Panjvan Takht Chalda Vaheer - Punjab (Hindustan) - (CSJS)

Transliteration - Gursikhan di Puratan Maryada - Buddha Dal gutka

Satguran di Gurbani da furmaan - "Gur Satgur ka jo Sikh akaaey, su bhalkey utth Har Naam dheeaavey. Udham karey bhalkey parbhaati, ishnaan karey, Amrit Sar naavey"

(Mahalla 4 Vaar Gauri panna 305-6)

1. Guru ka Sikh Amrit vele utthdey samey, Ardas karey sukhan naal raat gujri, Kriya sodhan da bal bakhsho

2. Utthke jangal (medaaney) jaan samey jal da garva le ke jana. Madaan khed ke garva changi tarha sodhna (maanjna) Shehran vich bhi Latrine vich pani hove, hath saban naal saaf karne.

3. Mukh Maanjana (Datan karni) jal kol rakhna.

"Kangha dono vakht kar - Paagh chunh kar bandhai. Datan neet kareye, n dukh paaveh Laal ji." (rehtnama Bhai Nand Laal Singh ji.)

4. Ishnaan thandhey jal naal karna. Sareerak avastha vichaar lenni.

5. Kacchera badlann samey ik pahauncha laahaunna ik paaaunna. Nangey modhhe ja nangey sir kacchera nahi badlana.

6. Aasan te baitth ke dumalley (dastaar) sajaaunee, godhean te hazooreean pa laina, Dastar kaccherey nu na lagey. Dastaar pech pech kar ke uthaarni, topi vang nahi laahauni - chun ke fir sees te sajauni.

7. Amrit veley pehlaa 'Vaheguru' mantar da jaap saavdhaani naal shabad-surat jorh karna, swaasan naal.

8. Dargaahi hukam mutaabak;

"fir charey divas Gurbaani gavey - bahdeeaa uthdeeaa Har Naam dheeaavey" (M 4 Vaar Gauri - Panna 304-6)

9. Saverey Amrit vele Gurmantar ante Moolmantar da jaap karke, Panj banian da saverey path karey ja suney. Behdeaan uthdean, Vaheguru jaap ja Mool mantar da jaap karde rehna.

(Panj Baanian : Jap Sahib Jaap Sahib, Swaiye (sravag sudh), Chaupai, Anand Sahib (Sampooran). Hor baanian khushi aavey parho.

Shami - Sodar Rehraas --Aarti Aarta parhe ja suney. Saaun samey kirtan sohila da path kar ardas kar bisraam karey.)

Vaheguru mantar bina hor mantar da jaap na karey.

"vaheguru ke mantar bin, Jaapey aaur koi jaap. So sakat, Sikh mool nah, baacat sri mukh aap.17. (rehatnama Bhai Prahlaad Singh ji)

10. Kesi Ishnaan - Bibeki Singh reetheaan ja sucham dahi jamaie naal kesi ishnaan karey. Khulla Singh - jis naal ji chaahe karey.

11. Kes harrey karan samey nangey na rakhey, chhota patka pala upar rakhkey harrey karey (sukhaave). Kacchera badlan samey bhi kesh nangey kachhera na badley.

12. Kes pichhey sutt ke harrey na karey, Baiey ja daaey(saja ja kkabbey) kes khuley rakhke upar kesgi neeli rakhke sukaavey.

13. Kanga karan samey jo kes jharan ouhna nu pairan vich na suttey, (eh Guru ki mohar han) Sambhaal ke agan bhet devo.

14. Gilla ja sukka kacchera modheaan te na rakhey, Kesan Dahrey nu lagda he (Kacchrea kamar kassey banney)

15. Dahrha khulla rakhey Rom na chhedey, Kalaf na lavey, na kaley karan lai koi aooshudi vartey, so tankhahiaa.

16. Baana (Akaal Fauj da) Neelaa pehney(Neelaa Dastaar Neelaa Chola) Kamarkasa (Dastaar hethan Neela patka kesan naal Kesgi jaroori pehne ate Shastar) Safed kacchera terh, (pajama nahi pehrna)

Sardeean vich 'Half Stop' di varto lorh anusaar keeti ja sakdi

17. Dasan Guru Sahiban da saroop sri Guru Granth Sahib Guru Saroop maney - Dasm sri Guru Granth Sahib te Sri Sarb Loh Granth Shib - Guru Vaak ucharan man ke Guru Saroop hi isht upasana karni.

18. Tek Akaal Purakh di ate parcha Shabad (Gurbaani da) rakhna.

19. Panj Piaareyan ton Khande di pahul - amrit chhak ke, (Mard) naam naal 'Singh' ate bibian 'Kaur' shabad vartan.

20. Adha nam nahi sadna poora nam sadna.

21. Panj kakaar (Kes, Kangha,Kara, Kirpan, Kachhera) eh sareer de ang samjhaney, kis vakht (ishnan karan samey ja raat saun samey) koi kakaar sareer ton vakh nahi karney.

22. Kanga danda tutta nahi vartana - do kanghe rakho, ik hovey tan danda tutan te ardas karva saabat kanga vartna.

23. Dastaar Gurmukhi sajauni , Farrhey vala Singh , Dastaar saja ke 'Farrhey da shabad (jo is gutkey vich he) yaad kar parey.

24 Farrha (Guru Ka Nishaan jaan) adab satkaar da khaas dheean rakhey.

25. Guru darbar bina ishnaan hazoori na javey, Baharon namaskar kar lavey. Jad Guru Hazoor javey panj ishnaan karke javey adab sahit namaskaar karey. Juraab pa ke na javey.

26. Amritdhari Singh - Panj kakaar di rehat dharan karey, ate kurahit ton sada bachey.

a. Singh Singhani kesan naal kesgi neeli jaroor rakhey.

b. Kirpan isht jaan ke har samey pehn rakhni.

c. Singh Dastar dhari hove (Topi manmat te kurahit he)

"Hoi Sikh topi dharey, Saat janam kushtti hoe marey."

d. Rozana ishnaan karna.

e.Rozana hee, Vaheguru Mantar da jaap te savere te shaam deean banian samey zaroori parhneean.

f. Dharam di kirt karke vand chhakna

g. Guru namit dasvand denna

h. Satsang karna - Seva karna.

i. Har karaj Gurmat anusaar karna. Hor matan dee rees nahi karni

j. har samey sri Guru Granth Sahib ji dee ageea hukama vich chalna.

k. Sach bolna. Sat, Santokh, Dheeraj Shubh gun dhaaran karney.

l. Ninda karn to parhej karna.

27. Kurehatan :

a. Kesan di beadbee nahi karni, Koi rom bhi sareer ton nahi chhedna (katna)

b. Tamaaku (dhumar paan) sevan nahi karna.

c. Kutha khana (mussalmani kalaam naal koh ke maarna), sakht varjat he.

d. Musli yudh (Bhaav Par Naari da sanbhog nahi karna) , Sakht varjat he.

e. Meeney-Masand-Dhirmaliye, RaamRaiey, Nari Maar Kuri maar - Sir Gumey te patit naal varton nahi karni.

f. Chori-Yaari-Jooaa nakhid karam nahi karney.

g. nashean ton jithon tak ho sakey bachan da yatan karna. Inna de Sundar sareer nu vasi karan nahi karna.

h. Devi - Devtey - Moorti pooja (Photo pooja) Marhi - Masaani - Math - pooja, Shagan - apshagan, Tirath-Bart rakhney , Sootak - Patak, CChho - CChaat, Sraadh karney , Chhaiaa, puchheaa, Jantar-Mantar-Tantar aadh bharam karan to sada nirlep rehna, eh nahi mananney.

28. Akaal Fauj, sada shastar-dhari tyaar bar tyaar ravey.

29. Har karaj Ardas karey Satguru agay. Uthdean behanddean ishnaan karan - Naam japan - Parshad chhakan pehlan te chhakan uprant shukrana Vaheguru Akaal Purakh ji da karey.

30. Cheetah bhajae (peshaab karan te) Panj Ishnan karey.

31. Gurbani, kisey saroop vich hovey (Gutka ja pothi) swacch rumaal vich rakhey, ate kisey uchi jagha rakey, satkaar te adab rakhey.

32. Sikh Sikh te vaar na karey - gareeb di rakheea karey.

33. Dhi - Bhenan da paisa na vatte na khaey.

34. Shastar na visaarey jeha hukum he :

a. 'Tanddey pani jo nahi naavey. Bin Japu parhey ju paavey.Bin Rehraas-Sandean jo khoveh. Keertan parhe bin rain ju soveh..15. Karey bachan jo paalaeh nahi. Gobind Singh tis ttaur kat nahi.

b. Sikh hoe bin loh (shastar) jo firreh. Aavat jaavat janamey marey..12. (rehatnama)

c. Nagan hoe baahar firhe, nagan sees jo khaae. Nagan parsad jo baitaiee, tankhahee baddo kahaee..24.

d. Paag utaar parsad jo khaavey, so Sikh kumbhee narak sidhaavey.

e. Bin Jap Jaap japey, jo jevah prasad. So bistta ka kiram huei, janam gavaavey baad..13.. (rehatnama Bh. Prehlaad Singh ji.)

35. Be Amriteeay naal ral ke nahi cchhakna.

36. Jithon tak ho sake sucham rakhnee (such hove t sach paaeeay) GuruVaak ja kee rehat na jaaneeay, Gur mantar nahi cheet. Ta Ka bhojan khaeeay Tootey Har Sion preet.

37. Gurmukhi akhar sikhney parhney - Gurbaani kanth karni, Gur Itihaas parna sunanna, Bacheaan nu Sikhi rehat val prer-rat karna.

38. Sri Guru Granth |Sahib ji dee hazoori suchet ho baithna, Maleen Hava nahi teeaagnee, je bevasi hovey bahar uth jana. Paath karan vala Singh hazooreeaan zaroor rakhe, Paath karde samey sareerak ang nu hath la ke koi kriya nahi karni - Hazooreeay naal karni, ajehe hath Guru Bani nu lagan te beadbi he. Naaska di mal bhi hazooreeay ja jal naal saaf karni.

39. Mool Gursikhi da sva -Bhaou, Bhagti-Simran, Jap-tap Sabar Santokh, Dharam Karam he.

40. Bihangham Singh kisse agay hath fella ke kujh mangey nahi. Sabar Santokh Guru Bharosey jo devey so khai te dirrh vishvaash rakhe.

41. Koi ajehe karam na kare jis naal Akaal Fauj de Baney te Bani di beadbi niraadar hunda hovey.

42. Singh Singh nu milan samey Vaheguru ji ka Khalsa Vaheguru ji ki Fateh bulaavey. Eh hukum Singh Singhni doha lai he.

43. Janam to maran tak saarey Sanskaar Gurmat naal karney.

44. Shromani Panth Akaali Buddha Dal valon manaey jaan vale purb (mahallean) te zaroor pahaunch ke hazareean bharneean, ate daswandh haazar karke Guru keean khushian praapat karneean.

Shromani Panth Akaali Buddha Dal de mahalley ;

a. Vaisakhi - sri Damdama Sahib , Guru ki Kanshi, Talvandi Sabo ki (Bhatinda)

b. Hola Mahalla - sri Anandpur Sahib

c. Vaddey Sahibzaadeyan ji di shahaadat - 8 Poh, sri Chamkaur sahib.

d. cchhotey Sahibzaadeyan ji di te Mata Gujri ji di shahaadat 13 Poh , sri Fatehgarh sahib (Sirhind)

e. Katak Sudi Pooranmashi (Avtaar Dihaara Patshaahi 1) Sultanpur Lodhi (Kapurthala)

f. Maghi - Sri Mukhtsar

g. Basant Panchmi - Patiala - Chhauni Nihang Singhan, Buddha Dal, Lower Mall Rd.

45. Kann-Nak cchedney (Singh Singhni lai vajat he - ( Saabat Soorat rehna) Ang bhang nahi karney.

Vaheguru ji ka Khalsa Vaheguru ji ki Fateh !

Khalsa Rehitnama (Buddha Dal gutka page 359)

Ek Onkaar sri Vaheguru ji Ki Fateh.

Sri Mukh Vaak Patshaahi 10

Tab im bhaniyo gareeb nivaaj.

Shastran ke adheen he raaj.

Dhunn sang saarey Prabhu ji sunaai.

Bina Tegh Teerang rahe nahe bhai.

Bina shatran Kesang, nar bhed jano.

Gahe kaan taako, kitey le sidhano.

Ehey mor agia sun leh piaarey.

Bina Tegh Kesang n divo deedaarey.

(Gurbilaas Bhai Sumer Singh Ji)

Yaatey Sarab Khalsa Suniaeh.

Aayudh dhabey utham guniaeh.

Jab hamre darsan ko aavoh.

Ban suchet tan Shastar sajavoh.

(Gurpratap Suraj rut 3 adhiaaie 23)

(rehatnamean vich vee shastardhari hon bare baar baar taageed keeti he )

Kachh Kirpan Kabhu n teeaagey.

Sanmukh larey n ran te bhaagey.

Shastr Heen n kabhu hoee.

Rehat vant Khalsa he soee.

(rehatnama Bhai Desa Singh ji)

Khalsa so jo chaeh turang.

Khalsa so jo kareh nitt jang.

Khalsa so jo shastr ko dharey.

Khalsa so jo dusht kao maarey.

agay safah Bhai Nand Lal Ji da.

Safa ke faryand ko eion he laazma. Aapan ko beeh bisve kar rakhna. agar tuyang pari chu baashad tisey uthha kar palak n dikhna. Langot, Kachha, Kass kar baras nagey karna.

Aapan ko bakhtrr turang ko paakhar surang ke mukh par bana kar kasna. annee banney to kami n karna. Hoe haror aagay hoe larna.

Vaheguru ji ka Khalsa Vaheguru ji ki Fateh

Note : Transliteration was done by me - all mistakes are mine

Freed

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It has been fixed - Many Thanks Bhai Sahib / Bhen ji.

Another correction - in the transliteration - point 37

It should read "Bacheaan nu Sikhi rehat val prer-rat karna." not 'Prerna Karna' - That has also been fixed.

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A friend of mine has taken it upon himself to translate these Nihang percepts into English, please excuse any errors or omissions, From the Budha Dal Gutka : Nihang Rehit Maryada 1.Do ardaas upon waking up in the mornings and ask for the boon of righteous actions 2. When adhering to the call of nature excercise hygene and cleanliness, and upon entering a city always procure water for such purposes, 3. Cleanse your face with water (upon waking) 4. Bathe in cold water 5. When removing your kachera, your head and shoulders should be covered, and one leg should remain in the old pair as you transfer the opposite leg into the new pair , 6.When tying your turban you must sit in the lotus posture (asan), your turban and kachera should never touch, and your turban should never be lifted off like a topi but should be properly untied, 7.Upon waking in the morning recite Waheguru mantra and Mool Mantra while uniting surat and shabd through breath control , 8. In the morning one must recite gurmantra, mool mantra and then recite or listen to the 5 banis, and Kirtan Sohila should be recited before going to sleep , 9. When bathing the hair can be washed with yogurt, 10. When drying the hair keep a small patka on , 11. When drying the hair it must not be laid back, but should be combed to the sides with a blur keski , 12. The dead hairs caught in your comb must not be thrown underfoot but should be cremated, 13. Kachera should not be slung over the shoulder as it could come into contact with your beard and hair which is prohibited, 14.The beard should not be dyed black, 15. One should dress in blue, 16. Worship the three Granths , 17. Always depend on Akal and repeat his mantra, 18. The Five Beloveds must give baptism to the Singhs, 19. Do not abbreviate Singhs names into nicknames, 20. Consider the five k's as your limbs, 21. You must not take off the 5 k's when bathing, 22. Always keep 2 combs and never use a broken comb, 23. One cannot enter Guru Darbar without bathing instead he can only namaska from outside, nor can one enter with socks on, 24. Stay away from the four kurehits, 25. Keep on a blue keski at all times, 26. Regard the sword as your isht and never be without it, 27. Wear a dastaar and never a topi, 28. Bathe daily, 29. Always recite gurmantra and the 5 Banis 30. Always share with others, 31. Give 10% to the guru, 32. Do satsang and seva, 33. Do everything in accordance to gurmat 34. Always obey the hukam of SGGSji 35. Always speak the truth and attain virtuous qualities such as contentment, 36. Don't do nindaya 37. Never cut any hair, 38. Do not use drugs, 39. Do not do Halal custom 40. Never take the honor of a women or adulerate 41. ? (could not translate) 42.Do not steal or gamble 43. Restrain from intoxicants as much as possible, 44. Don't go on Hindu pilgramiges or worship idols 45. Always be armed, 46.Any action should begin with ardaas to God, and Waheguru mantra is to be repeated with every breath whether, walking, standing, he is to always be thanked 47. After heeding the call of nature bathe five times 48.Gurbani should be kept in a ramalla, stored in a high place, 49. Never fight with Sikhs, always help the poor, 50. Don't take or use your sister's money 51. Don't eat with non-amritdharis 52. Always be truthful 53. Learn gurumukhi, remember gurbani and teach young people our history 54. One should not flatulate in the presence of Guru Granth Sahib 55. Do seva, bhakti,simran remain content and do righteous actions, 56.Never beg anything from anyone, 57.Never disgrace the Khalsa army 58. Always greet Singhs with Wahiguru ji ka Khalsa, Wahiguru ji ki Fateh, 59.From birth until death keep gurmat in mind and act accordingly 60.Come to Budha Dal and register as a full-fledged member, 61. Celebrate Holla Mohalla at Anandpur Sahib, 62. Celebrate Sahibzadey's Memorial at Chamkaur Sahib 63. Celebrate Mata Gujri Anniversary at Fatehgarh Sahib 64. Celebrate fullmoon, Guru Nanak's Birthday pur Lodhi, Kapurthla 65. Magi, Sri Mukhtsar Sahib 66. Basant pachmi, Patiala 67. Do not get piercings. Wahiguru ji ka Khalsa, Wahiguru ji ki Fateh

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Daas made a better readable of the above...

1.Do ardaas upon waking up in the mornings and ask for the boon of righteous actions

2. When adhering to the call of nature excercise hygene and cleanliness, and upon entering a city always procure water for such purposes

3. Cleanse your face with water (upon waking)

4. Bathe in cold water

5. When removing your kachera, your head and shoulders should be covered, and one leg should remain in the old pair as you transfer the opposite leg into the new pair 6.When tying your turban you must sit in the lotus posture (asan), your turban and kachera should never touch, and your turban should never be lifted off like a topi but should be properly untied

7.Upon waking in the morning recite Waheguru mantra and Mool Mantra while uniting surat and shabd through breath control

8. In the morning one must recite gurmantra, mool mantra and then recite or listen to the 5 banis, and Kirtan Sohila should be recited before going to sleep

9. When bathing the hair can be washed with yogurt

10. When drying the hair keep a small patka on

11. When drying the hair it must not be laid back, but should be combed to the sides with a blur keski

12. The dead hairs caught in your comb must not be thrown underfoot but should be cremated

13. Kachera should not be slung over the shoulder as it could come into contact with your beard and hair which is prohibited

14.The beard should not be dyed black

15. One should dress in blue

16. Worship the three Granths

17. Always depend on Akal and repeat his mantra

18. The Five Beloveds must give baptism to the Singhs

19. Do not abbreviate Singhs names into nicknames

20. Consider the five k's as your limbs

21. You must not take off the 5 k's when bathing

22. Always keep 2 combs and never use a broken comb

23. One cannot enter Guru Darbar without bathing instead he can only namaska from outside, nor can one enter with socks on

24. Stay away from the four kurehits

25. Keep on a blue keski at all times

26. Regard the sword as your isht and never be without it

27. Wear a dastaar and never a topi

28. Bathe daily

29. Always recite gurmantra and the 5 Banis

30. Always share with others,

31. Give 10% to the guru,

32. Do satsang and seva,

33. Do everything in accordance to gurmat

34. Always obey the hukam of SGGSji

35. Always speak the truth and attain virtuous qualities such as contentment,

36. Don't do nindaya

37. Never cut any hair,

38. Do not use drugs,

39. Do not do Halal custom

40. Never take the honor of a women or adulerate

41. ? (could not translate)

42.Do not steal or gamble

43. Restrain from intoxicants as much as possible

44. Don't go on Hindu pilgramiges or worship idols

45. Always be armed,

46.Any action should begin with ardaas to God, and Waheguru mantra is to be repeated with every breath whether, walking, standing, he is to always be thanked

47. After heeding the call of nature bathe five times

48.Gurbani should be kept in a ramalla, stored in a high place,

49. Never fight with Sikhs, always help the poor,

50. Don't take or use your sister's money

51. Don't eat with non-amritdharis

52. Always be truthful

53. Learn gurumukhi, remember gurbani and teach young people our history

54. One should not flatulate in the presence of Guru Granth Sahib

55. Do seva, bhakti,simran remain content and do righteous actions,

56.Never beg anything from anyone,

57.Never disgrace the Khalsa army

58. Always greet Singhs with Wahiguru ji ka Khalsa, Wahiguru ji ki Fateh

59.From birth until death keep gurmat in mind and act accordingly

60.Come to Budha Dal and register as a full-fledged member

61. Celebrate Holla Mohalla at Anandpur Sahib

62. Celebrate Sahibzadey's Memorial at Chamkaur Sahib

63. Celebrate Mata Gujri Anniversary at Fatehgarh Sahib

64. Celebrate fullmoon, Guru Nanak's Birthday pur Lodhi, Kapurthala

65. Magi, Sri Mukhtsar Sahib

66. Basant pachmi, Patiala

67. Do not get piercings

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Points 35 and 36 are very interesting.

35. dont eat food sitting besides niguraas.

36. only eat food prepared by rehitvaan amritdharis.

These 2 points are great and support dietary bibek which I feel is must if someone wants to do bhagti.

Then there is a mention that blue keski shud be worn all the time, even while drying hair, one shud cover the head with the blue keski. This indirectly means that keski shud be treated as a kakaar.

All in all, excellent nihung rehit.

If all nihungs start to practice this rehit, THEY WILL RULE THE WHOLE WORLD.

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Just another thing id like to point out lol. I started translating this Rehat with my mum lol and i coul;dnt find it on the english version on here, but it says that when doing Rehraas you must also do Aarti aswell :)

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Just another thing id like to point out lol. I started translating this Rehat with my mum lol and i coul;dnt find it on the english version on here, but it says that when doing Rehraas you must also do Aarti aswell :)

Its mentioned in point no. 9

"Shami - Sodar Rehraas --Aarti Aarta parhe ja suney. Saaun samey kirtan sohila da path kar ardas kar bisraam karey"

Aarti is a collection of beautiful shabads and one shud try to sing arti daily.

I dont know much about artaa. May be some nihung veer can tell about arta. I guess it must be contaning Dasam Bani.

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    • La Noche Triste   Pav Singh’s 1984: India’s Guilty Secret and the continuing Sikh night of sorrows. Is catastrophe a precursor to genocide or is genocide a spontaneous outburst of violence- essentially a riot? The misnomer of riot to veil genocide is nowhere more evident than in the Indian state’s treatment of the anti-Sikh pogroms of November 1984. Whereas the political-cum-social discourse of the majority community has condensed the event into the misbranded Delhi Riots, for the survivors they were a well-executed genocide. It is axiomatic that justice delayed is justice denied; Pav Singh in his 1984: India’s Guilty Secrethowever goes a step further- on the basis of the survivors’ accounts which he recounts lucidly- Singh contends that November was by no means a riot. It was the culmination of a long drawn out plan to inflict such wounds on the Sikh psyche that the community would never again agitate for civil rights in the Indian union, and assimilate into the greater neo-Hindu political fold (Hindutva). Radical, in scope, 1984 has swiftly dethroned existing analyses of that apocalyptic November and portends change in the global perception of genocide.   1984, from the onset, does not exercise restraint. It is vivid in it’s recounting of the horrors which the Sikhs faced in the aftermath of Prime Minister Indra Gandhi’s assassination. Whereas the mass rapes of Sikh girls and women have often been downplayed in the works of Khushwant Singh and Nayer, Pav Singh elects to focus on how it was employed as a tool to humiliate Sikh males before they were doused in kerosene and set on fire. His almost calm narration of events is enough to render even the most staunch of readers chilled. A fourteen year old boy is forced to witness the gang-rape of his mother; a whole family is hurled out of their residence to witness their daughters being stripped nude, urinated upon and then raped by hordes of mourners (as consecutive political accounts would refer to the culprits). Sikh males are set alight whereas groups of Sikh women are rounded up and held outside Delhi in a semi-concentration camp where they are continually violated. The myth that only Sikh males were targeted is effortlessly effaced by Pav Singh who dedicates an entire chapter to the sexual atrocities suffered by Sikh women. The attitude of doctors, police, and general society towards the victims of rape are also scrutinized. Elements of all three would be instrumental in evicting victims from aid camps and returning them to their prior locii which, in most cases, would be in ruins. The fortunate would escape; the unfortunate would once again fall into the hands of their violators.  Another complex facet, of the November pogroms, which has hitherto been obscured is what happened to the Sikh policemen and military personnel in Delhi? 1984 unabashedly substantiates, based on official documentation, how all Sikh serving personnel in Delhi were ordered to take leave in the early hours of November 1st ’84. Most would have had no idea, other than that Indra Gandhi had been gunned down by her Sikh bodyguard duo the night before, of the inferno which awaited them outside their official precincts. Weaponless, they would have walked straight into effective death traps. Military personnel, serving or otherwise, would have fallen prey to armed mobs on the nation’s railway network. Were Sikhs only targeted at train stops? Pav Singh systematically exposes this canard, again relying on official documentation, to evidence that at least forty-six unauthorized train stops were made which allowed assembled mobs to slay all Sikhs on board.   For Sikhs, the primacy of Pav Singh’s work hinges on three crucial factors: 1.) It effectively refutes the misnomer of riot. 2.) Whilst paying tribute to the few brave souls who risked life and limb to save Sikhs, it also depicts the callousness of politicians, police and neighbors who betrayed the Sikhs by rendering them defenseless in the face of bloodthirsty mobs. 3.) It refutes the theory of Delhi Riots. Detailed maps provide evidence of sanguinary pogroms executed in Gujrat, Uttar Pradesh, Maharashtra, Tamil Nadu, Assam, West Bengal and Agartala.  Candid, impenitent and critical- Pav Singh’s 1984 is radical in it’s approach to the November pogroms. Though sections of the Indian media are criticizing Singh, his work should be judged with impartiality; India’s Guilty Secret not only recounts the atrocities inflicted on the Sikhs, but also exposes the political/social cohesion via which the events of November ’84 transpired. The theory of Nanak Jayanti, an alleged rumor which posits that the pogroms were intended for execution on the birth celebrations of Guru Nanak Dev Ji (founder of the Sikh faith) for maximum damage, is also analyzed by Singh. Victim statements are taken into account which depict the conditions outside Punjab in the aftermath of the ill-construed Operation Bluestar. Sikh businesses and residences were often transcribed with a S symbol in the lead-up to November; on the night of 31st October teams were employed to scour several cities in a mission to place this S on all Sikh locations. On the 1st of November the grim significance of this symbol would become transparent as mobs  marched on all such identified locations.  Nanak Jayanti, caught out by Gandhi’s demise, had been implemented earlier to teach the troublesome Sikhs a bloody lesson.    What of the judiciary and the aftermath? Singh, in a brief list, provides an exposition of all the failed commissions which attempted to tackle November ’84 but failed to provide even token justice for the victims. He ends on a poignant note; the survivors of ’84, forgotten by all, are shown as suffering from the trauma of the atrocities inflicted upon them. The state is continually failing in it’s mandate to provide them justice; the social discourse veils their trauma whereas the same ideology which preyed upon them is today gaining ground nationwide. Justice delayed is justice denied, justice denied is justice perverted.    https://tisarpanthdotcom.wordpress.com/2018/02/25/la-noche-triste/  
    • La Noche Triste   Pav Singh’s 1984: India’s Guilty Secret and the continuing Sikh night of sorrows. Is catastrophe a precursor to genocide or is genocide a spontaneous outburst of violence- essentially a riot? The misnomer of riot to veil genocide is nowhere more evident than in the Indian state’s treatment of the anti-Sikh pogroms of November 1984. Whereas the political-cum-social discourse of the majority community has condensed the event into the misbranded Delhi Riots, for the survivors they were a well-executed genocide. It is axiomatic that justice delayed is justice denied; Pav Singh in his 1984: India’s Guilty Secrethowever goes a step further- on the basis of the survivors’ accounts which he recounts lucidly- Singh contends that November was by no means a riot. It was the culmination of a long drawn out plan to inflict such wounds on the Sikh psyche that the community would never again agitate for civil rights in the Indian union, and assimilate into the greater neo-Hindu political fold (Hindutva). Radical, in scope, 1984 has swiftly dethroned existing analyses of that apocalyptic November and portends change in the global perception of genocide.   1984, from the onset, does not exercise restraint. It is vivid in it’s recounting of the horrors which the Sikhs faced in the aftermath of Prime Minister Indra Gandhi’s assassination. Whereas the mass rapes of Sikh girls and women have often been downplayed in the works of Khushwant Singh and Nayer, Pav Singh elects to focus on how it was employed as a tool to humiliate Sikh males before they were doused in kerosene and set on fire. His almost calm narration of events is enough to render even the most staunch of readers chilled. A fourteen year old boy is forced to witness the gang-rape of his mother; a whole family is hurled out of their residence to witness their daughters being stripped nude, urinated upon and then raped by hordes of mourners (as consecutive political accounts would refer to the culprits). Sikh males are set alight whereas groups of Sikh women are rounded up and held outside Delhi in a semi-concentration camp where they are continually violated. The myth that only Sikh males were targeted is effortlessly effaced by Pav Singh who dedicates an entire chapter to the sexual atrocities suffered by Sikh women. The attitude of doctors, police, and general society towards the victims of rape are also scrutinized. Elements of all three would be instrumental in evicting victims from aid camps and returning them to their prior locii which, in most cases, would be in ruins. The fortunate would escape; the unfortunate would once again fall into the hands of their violators.  Another complex facet, of the November pogroms, which has hitherto been obscured is what happened to the Sikh policemen and military personnel in Delhi? 1984 unabashedly substantiates, based on official documentation, how all Sikh serving personnel in Delhi were ordered to take leave in the early hours of November 1st ’84. Most would have had no idea, other than that Indra Gandhi had been gunned down by her Sikh bodyguard duo the night before, of the inferno which awaited them outside their official precincts. Weaponless, they would have walked straight into effective death traps. Military personnel, serving or otherwise, would have fallen prey to armed mobs on the nation’s railway network. Were Sikhs only targeted at train stops? Pav Singh systematically exposes this canard, again relying on official documentation, to evidence that at least forty-six unauthorized train stops were made which allowed assembled mobs to slay all Sikhs on board.   For Sikhs, the primacy of Pav Singh’s work hinges on three crucial factors: 1.) It effectively refutes the misnomer of riot. 2.) Whilst paying tribute to the few brave souls who risked life and limb to save Sikhs, it also depicts the callousness of politicians, police and neighbors who betrayed the Sikhs by rendering them defenseless in the face of bloodthirsty mobs. 3.) It refutes the theory of Delhi Riots. Detailed maps provide evidence of sanguinary pogroms executed in Gujrat, Uttar Pradesh, Maharashtra, Tamil Nadu, Assam, West Bengal and Agartala.  Candid, impenitent and critical- Pav Singh’s 1984 is radical in it’s approach to the November pogroms. Though sections of the Indian media are criticizing Singh, his work should be judged with impartiality; India’s Guilty Secret not only recounts the atrocities inflicted on the Sikhs, but also exposes the political/social cohesion via which the events of November ’84 transpired. The theory of Nanak Jayanti, an alleged rumor which posits that the pogroms were intended for execution on the birth celebrations of Guru Nanak Dev Ji (founder of the Sikh faith) for maximum damage, is also analyzed by Singh. Victim statements are taken into account which depict the conditions outside Punjab in the aftermath of the ill-construed Operation Bluestar. Sikh businesses and residences were often transcribed with a S symbol in the lead-up to November; on the night of 31st October teams were employed to scour several cities in a mission to place this S on all Sikh locations. On the 1st of November the grim significance of this symbol would become transparent as mobs  marched on all such identified locations.  Nanak Jayanti, caught out by Gandhi’s demise, had been implemented earlier to teach the troublesome Sikhs a bloody lesson.    What of the judiciary and the aftermath? Singh, in a brief list, provides an exposition of all the failed commissions which attempted to tackle November ’84 but failed to provide even token justice for the victims. He ends on a poignant note; the survivors of ’84, forgotten by all, are shown as suffering from the trauma of the atrocities inflicted upon them. The state is continually failing in it’s mandate to provide them justice; the social discourse veils their trauma whereas the same ideology which preyed upon them is today gaining ground nationwide. Justice delayed is justice denied, justice denied is justice perverted.    https://tisarpanthdotcom.wordpress.com/2018/02/25/la-noche-triste/  
    • It seems some Indians see through Ms. Trudeau's act:  Maybe it's just salty right-wing Indians?  
    • Bhai Mokham Singh was the exception. Some Hindus are more kanjoos than others. Gujeratis are those type of Hindus. I heard a Hindu Punjabi Brahmin of all people tell a Gujerati how tight his people were. It was quite an.eye opening experience.  I think we as Sikhs don't look how non Sikhs see us.  I think that these Gujerati Hindus see us intellictually inferior,  big and dumb but cannot figure how come these Sikhs make such a great success of themselves if they are so dumb. They think to themselves , " What is it about the Sardar's religion that makes them this way." They see something in us that we don't and it scares them. We are hated by higher caste hindus because in the caste system they are the rentier castes.  They feed off the lower castes like a parasite does.  We as Sikhs by an large produce and create our own value and distribute it and create more prosperity all round.we operate outside the caste system, it does nothing for us, there is no need for it. We Sikhs have chardikala spirit and therefore we have more energy to take risks.  We don't over -think things like a lot of these highly intellectual Hindus who create paralysis by analysis, we just do. And when we create wealth out of it, it gets right up their nose. 
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