OneSikhi

Are you naive or are you just stupid? Despite what you have written, you are anything but serious about Khalistan. You are merely anger without any real direction. Who are you to make such idiotic things such as, "drinking, eating meat, and all that" illegal? What are the ramifications for breaking these, 'laws'? "The government would be strong - unlike indias current one." ...What kind of Government did you have in mind for our holy land Khalistan? Communist, Progressive Conservative, Khalistani Right? Any way you slice it, you're looking at a political party, with a political agenda leading a country dreamed up in spirituality. Can you really stick a political party on top of this Khalistan you've fought a bloody battle for? 'Anyone who misbehaves or demands power would be tooken off within seconds regardless what others think." ...So now I am completely lost. Anyone who misbehaves or demands power would be taken off? Off of what exactly? A launch pad? A list of some sort? What are you talking about? Seriously, how does one become a part of the Government, (an institution of people given legal POWER to decide the state and affairs of the nation)? I'm sorry if I'm the only one that doesn't understand. " We would not try to make friends or enemies. We would not choose enemies, but let the others chose us as enemies if they wish." Honestly, you'd make a lousy diplomat of peace. Which reminds me, will there be diplomats of peace, in the land of peace and tranquility of Khalistan? Are you considering a position? Its nice to see how much the rest of the world means to you after the realization of this new nations borders. After that, the world is Khalistan right? The rest can die for all we care! Or did I mistake your meaning in this 'post'? "For president? We would have fair votes." Bravo.... Tell me, why pick a President? Why not a Prime Minister, or a Patriarch? What about a Commandante? Did you really think Khalistan would have a political head of state? Wait a minute, what about the Gurudwaras? Wait another minute, how can we pick a President when, as you so eloquently put it "Anyone who... demands power would be tooken off within seconds," I ask you? Do we all just decide? You are rounding up millions right, are you demanding power my veer? "If a candidate tries to bribe or blackmail or any other of the sort, they would atomatically lose." In case you haven't noticed. I'm playing your game now. Your rules. And you will lose because you've already said, "always do whats right - no matter what the costs." which can't be said in confidence without considering blackmail or brib ery. You are nothing but a hypocrite. The_Sikh for President. Waheguroo Jee Ka Khalsa! Waheguroo Jee Kee Fateh!!

I am growing more and more alarmed to find that many people's beliefs outweigh their sense of logic & judgement. Many have claimed that Sant Jarnail Singh Bhindrawala Ji will return to lay the foundation of Khalistan. They don’t mean another freedom-fighter who carries the ideals of this great leader, but Sant Jarnail Singh Bhindrawala himself, in the flesh. With all due respect to this leader, I find this notion of resurrection to be sheer nonsense. In my opinion, this rationale, or lack thereof, is the distinctive result of severe mental conditioning. The laws of this planet and medical science clearly dictate: once a human being is deceased he or she cannot be revived. It is questionable, this day and age – with the fruits of education at our sides, as to how an individual can be lead to believe otherwise. In a poll issued on this forum (Baba Jarnail Singh Jees return?, how will he come back?), a staggering 37.63% voted that the Sant will return as the “Same person, In the same body he was in before 84.” In effect, some 35 voters somehow cast all known reasoning aside and allowed some rampant beliefs to undermine their rationale. Is this the seriousness we bring to our ideals of Khalistan? Can even a literary device of metaphor escape our minds? How can we plan for something as complex as a Church State when we can’t even grasp the figure of speech? In my opinion, not only is this an embarrassing display, it is also threatening to the Khalistani cause. Frankly, we have a long path to tread my brothers and sisters before we can understand the idiosyncrasies this ideal must embody. With such misguided beliefs, are we prepared to receive such an idyllic la nd? Those who believe in Khalistan must abandon ridiculous notions; they must reaffirm the indisputable certainties of modern day society – otherwise, face failure. To get its start, the Khalistani movement needs individuals who can assess and solve real world problems. Leaders possessing commonsense and a sense of judgment are necessary to further this resolve and give Khalistan at least a platform beyond the religious. We are all but cautious about the planning of the birth of this land. Although its roots and heritage originated in the days of mass illiteracy, Khalistan, for many, is a goal for tomorrow. This goal of Khalistan will never be realized if its followers can’t accept the fact that the sky is blue. So will Bhindrawala return? No, of course he will not; he is dead. It’s his ideals, right or wrong, that form the legacy that’s here to stay. Accept it. Be serious about Khalistan by being serious about the responsibilities that accompany it. Sant Jarnail Singh Bhindrawala is famous for his quote, “A physical death I do not fear, but the death of consciousness is a sure death.” It is His words that remain immortal. If you succumb to your unconscious desires, without reason, nothing can exist. You will surely die for your cause if you are not conscious to the issues in front of you. Do not let your conscious die. Else Khalistan will forever remain an unattainable dream that resides in the deep abscesses and corridors of your mind, alongside Baba Sant Jarnail Singh Bhindrawala’s second coming. Waheguroo Jee Ka Khalsa! Waheguroo Jee Kee Fateh!!

What difference does it make if we Sikhs get our own Khalistan or don't? How does it affect our service to the Lord? How does it change who we are as individuals and what we do to make this world a better place? How will our own national border serve to make us better human beings? Guru Nanak Dev Ji traversed the entire borderless subcontinent; his message was simple: We are all brothers and sisters, sons and daughters of the Almighty. The entire essence of Sikhism begins and ends with that notion. Each Guru who gave their life was upholding only this underlying principle. The concept of Khalistan, in my opinion, serves to undermine this principle of brotherhood and devotion. The land of Khalistan will never come into being without terrible losses of innocent life, and the infringement of the rights of many who live in Punjab: Hindu, Sikh, and Muslim. How are we treating our neighbors like brothers and sisters if we are potentially forcing a selfish act on them? Or even worse: if we let them die as a result of the struggle? Furthermore, what service are we doing to the Almighty? Wouldn't the Almighty have blessed us with Khalistan if He saw fit, to begin with? In my opinion, Khalistan is a very materialistic movement; the concept of Waheguru seems to take second priority. I’ll explain a thorough argument against ‘Khalistan’ as many see it in a moment. Punjab was Punjab well before the Sikhs. What right do we have to claim it as ours? Is it because our holiest shrine is situated there? Is it because our heritage is there? Is it because our families live there? The truth is, we SHARE Punjab with many other people of different backgrounds, religio ns and beliefs. It is just as much their Punjab as it is ours. India (and that includes Punjab) is plagued with poverty, disease, corruption, and violence. What has Khalistan done to step up against these injustices? Since when and WHY has the national border become such a rampant priority? On a different level, on the principle of Khalistan being a land of unified Gurudwara and State I will present this as one of my main arguments. I proceed from the assumption that this merging of elements, that is to say the essences of the Panth and the State, taken individually will of course be endless, in spite of the fact that Khalistan cannot be achieved and that it will never be possible to bring it to any normal or in any way harmonious condition, as there is a lie at the very foundation of the matter. A compromise between the Gurudwaras and the State to the procurement of Khalistan is to my mind impossible by its very nature. Especially to the effect of criminal justice. The person of spiritual authority maintains that our Gurudwara has a presence and definite place in an independent state, Khalistan. I retort to that person, that, on the contrary, the Gurudwara must contain within it the whole of Khalistan and not simply occupy a mere corner of it. And that if this is for some reason impossible at present then by the very essence of things it must be set as the principal and direct goal of the entire further development of a Khalsa society. Some of you may be calling this course of argument, “The purest SIkh Ultramontansim.” Allow me to continue. The spiritual authority will maintain the following ‘basic and essential’ requirements. ‘No social body can or should appropriate to itself the power to order the civil and political rights of its members.’ The second is that ‘Criminal and civic-legal authority should not be invested in the Gurudwara and is incompatible with its status both as a divine institution and as an alliance of human beings for religious ends.’ Finally, th e third is that, ‘Khalistan is a Kingdom not of this world….” Many of you will surmise, “If Khalistan is not of this world, then it follows that it cannot have its being upon Earth,” which many of you will renounce entirely. “Sri Guru Nanak Dev Ji and the Great Gurus that followed Him were put on this earth for the express purpose of spreading the faith and installing Gurudwaras upon it. The Sikh Kingdom of the Panth is of course, not of this world, but in heaven; it cannot however, be entered except through the Gurudwara which has been founded on earth.” And so worldly puns of my sort, many of you will argue, are impermissible and unworthy. For the Gurudwara is indeed a kingdom and is appointed to rule and in its due course must indubitably manifest itself as a kingdom over the entire world – as was given to us…” But please allow me to continue. All I am trying to say is that in the ancient days, the days of the first episodes of our young religion, Sikhism upon earth manifested itself only as a Gurudwara, and was only a Gurudwara. But when the pagan Punjabi state conceived the desire to become entirely Sikhi, it could not happen otherwise than that, having done so, it merely included the Gurudwaras within itself, but continued to remain a pagan state in very many of its practices. If one views the matter objectively, one can see that this was bound to occur. There were in Punjab, and still are, however, wisdom, as for example even the very goals and fundamental principles of the State of Punjab itself. Upon entering into the Punjab, the Gurudwaras could not of course surrender any of their own fundamental principles, hewn from the same rock on which they stood, and could not but pursue the very goals that once had been firmly set and prescribed for it by Sri Guru Nanak Dev Ji, including the goal of converting the entire world, and thereby the whole of the state of Punjab and the Gurudwaras into Khalistan. Thus, in the interests of the future, that is to say, it is not the Gurudwaras that must seek a fixed place within the state of Punjab like any other social body, or alliance of human beings for religious ends, as my spiritual authority might contend. On the contrary, every earthly state will have to be obliged to convert itself fully into a Gurudwara and become nothing other than a Gurudwara having now renounced all goals that are not concomitant with its Gurudwara status. But all this will in no way degrade it, take away its honor or its glory as a mighty state, or the glory of its rulers, but will only turn it aside from a false, still pagan mistaken path on to the true and genuine one that alone will lead it to the goals of eternity. Thus it would be more correct if, in investigating and setting forth those principles of the State of Punjab, they be viewed initially as a temporary compromise, still necessary in our sinful and imperfect times. As soon as the creator of those principles has made some of them written in stone and immovable and impassable, primordial and eternal, he flies straight in the face of the Gurudwara and its sacred primordial and immovable destiny. The Gurudwara must as a result, some have pointed out, must evolve into the State of Punjab. As from a lower species to a higher one, in order subsequently to vanish in it, yielding to science, the spirit of the times and civilization. But if the Gurudwara is unwilling to do this and resists there is set aside for it within the State of Punjab a mere corner, as it were, one which is, moreover, kept under steady surveillance – and this is generally the case throughout the world today. According to Sikhi thought and aspirations, the desirable outcome is not that the Gurudwara evolve into a State, as from a lower type of existence to a higher one, but that, on the contrary, the state of Punjab should end by being deemed worthy to become exclusively a Gurudwara and nothing other. Some of you may be encouraged a little. As some of you understand it, this is the realization of an ideal, one infinity remote, in th e days of Sri Guru Gobind Singh Ji and afterward. A beautiful Utopian dream concerning the end of wars, diplomats, banks and the like. Something not all that unlike socialism. You might believe the Gurudwaras would for example, try criminals and sentence them to the birch and penal servitude, and possibly even death. I believe that if there were now Gurudwara-civil court systems in place in Punjab like similar institutions exist in the Middle East and in Western Civilization (coincident with their respective religions of course), that the Gurudwaras would not send men to penal servitude or the scaffold. Crime and our view of it would undoubtedly change, little by little, or course, not suddenly and not overnight, but rather quickly all the same. If everything were to become a Gurudwara, the Gurudwara would excommunicate from itself those elements that were criminal and recalcitrant, and would then abstain from ‘cutting off heads’ so to speak. Where would the excommunicate go, I ask you? After all, then he/she would have to forsake not only his fellows, but Guru Nanak Dev Ji as well as the rest of the Gurus. You see, by his/her crime he/she would have risen in rebellion not only against his/her fellows but against the Gurudwaras of Waheguru. This is, of course, in the strict sense true even now, except that it is not publicly enforced or stated, and the conscience of the present day criminal very often, exceedingly so, in fact, enter into bargains with itself, as if to say: “I may have committed theft, but I have no quarrel with the Gurudwara, and I am no enemy of Sikhism.” That is what the present –day criminal quite frequently says to himself; well, and when the Gurudwara will have supplanted the State of Punjab, then it will be difficult for him/her to say this without going against the whole of the institution of Khalistan, as though he were to declare: “Everyone is wrong, everyone has strayed, everyone is part of the false Gurudwara, and I alone, the murderer and thief, am the true Gurudwara.” And, well, this is something that is fairly hard to say to oneself, it demands an enormous amount of preconditions, of circumstances that do not often occur. Now take, on the other hand, the view of the Gurudwara itself regarding crime: does it not have a duty to change in the face of the present pagan view of the matter, and move from being a mechanical amputation of infected limbs, such as takes place at present as a safeguard to society, towards transforming itself, completely this time and without falsehood, into an idea concerning the rebirth of man, his resurrection and salvation? I give you this. In all the earth these is nothing whatever to compel human beings to love their fellows, and that as a law of the type “man shall love mankind, is wholly non-existent, and that if hitherto there has been any love upon the earth it has proceeded not from a natural law but solely from the fact that human beings have believed in their own immortality. In this same circumstance rests the whole of the natural law, and that if one were to destroy mankind’s faith in its own immortality (taking away the notion of reincarnation as from Sikhism), there would instantly grow enfeebled within it not only love, but every vital force for the continuation of universal life. Not only that: then nothing would be immoral, all things would be lawful, even anthropophagy. I conclude that for every private individual who has no belief in Waheguru or Sikhism in general, the moral law of nature must instantly be transformed in to the complete opposite of the old, religious law, and that selfish egoism even to the point of evildoing must not only be lawful to these individuals, but must even be acknowledged to be necessary, the most reasonable and indeed possible the most decent way out of the situation. From a paradox such as this, my brothers and sisters, you may draw your own conclusions regarding the rest of the things I consider. Without immortality there can be no virtue.’ And if the Gurudwaras act judicially with the threat of excommunication, a death of belief if you will and the end of reincarnation, as a consequence of fundamental pre-scriptures then in effect Khalistan will pave the road for no virtues among those in the state of Punjab. This leads to the decline of man’s faith in the immortality of their souls. In what way then can Khalistan exist judicially as a conglomeration of Gurudwara to State or State to Gurudwara? There are eminent fundamental flaws of principle, and here I’ve mentioned only a few.

Waheguroo Jee Ka Khalsa! Waheguroo Jee Kee Fateh!! Thank you to all of you for your contributions to this discussion. I am always intrigued by your responses and I hope to continue raising healthy debate amongst my brothers and sisters. However, I would like to see more people join in the discussion and bring resolution to my questions that still find themselves without answers. Of course, I do realize that some questions do not have answers and these are the ones that burn in my mind all the time. We as Sikhs can not ignore that the acts of some ‘Sikhs’ have given the rest of the Panth a tainted image. Nor can we easily dismiss these acts as tactics of the Indian agency. Whereas the latter may be true for many of my brothers and sisters, I feel if we treat such aggressors as Sikhs, and teach others of their misdeeds; it will be a far better path to discipline in our faith as opposed to blaming others. Even if it is proven that these individuals were Indian agents to taint the Sikh name, all Sikhs need to be educated about these individuals and their crimes as if they were Sikhs. We must teach ourselves the virtues of our religion and discuss them so that people don't go out in the Name of God and commit an atrocity. We must make sure that every God faring Sikh follows this. Like the Akalis in the 1920’s I feel that non-violence has not yet been an exhausted cause, simply for the reason that there are still people out there making a difference using these ideals, i.e. Amnesty groups and Sikh youth groups around the world. I am proud of what we as a people have accomplished. But it would be selfish of Sikhs to ignore the things tha t we can not be proud of. We face the same cultural problems as many other faiths. To this day there is still a caste system in our culture, for instance, that is in direct contradiction to the Guru’s teachings. We must prove ourselves worthy of our religion by upholding all the virtues it presents us with before we go out and fight. Through the verses of the Great Sri Guru Granth Sahib Ji, we must find ourselves as a people of peace and service. There are many youths out there that do not understand that peace is the basis of our religion. In many places our warriorship is glorified without reverence for the times when we had no swords to fight with. We cannot state otherwise without some degree of doubt. We must honor our warriorship by recognizing that it isn’t necessary until all avenues of action are taken and exercised to the greatest extent first. This is what we as Sikhs must uncover before we take the path to war. My brothers and sisters always keep in mind that although thought without action is futile, action without thought is fatal. Thank you again for being patient with me. I look forward to new discussions and new posts from all of you. Waheguroo Jee Ka Khalsa! Waheguroo Jee Kee Fateh!!

Taking Guns to My Temple... Waheguru Ji Ka Khalsa Waheguru Ji Kee Fateh I am disappointed, once again, my brothers and sisters have evaded the core subject of my original and subsequent messages by making immediate reference to my allusion to Gandhi. Again I apologize. I fear that by making one last clarification regarding my citation of Gandhi will produce even more evasive messages as has been the case so far. Nonetheless, I stand by my word; it is the ideology of peace I have come to admire. It is the ideology of non-violence I have come to admire. For the western world at least, the mention of Mahatma Gandhi is synonymous with hope, peace and non-violence. He is a reminder to us humans that we can do great things. It is to this image that I was alluding to. In all honesty, it is irrelevant what this man’s views were on Sikhs, Englishmen, Africans, or on Indians. Who am I to be bothered by these mere human traits? It is the ideals that are associated with Gandhi are what have won my attention; not how he executed them. Alas, I’m certain even my clarification will produce more obtuse comments. I remind my Veers and Bhans, I have merely made an analogy to ideologies of peace, hope, and non-violence. If this allusion is better understood by the thoughts or images of Sri Guru Nanak Dev Ji in deep meditation, with his mind focused on Truth and peace (Waheguru), so be it; resign my views of Gandhi and please use His image as a model for what I am trying to say. Isn't killing just killing, regardless if it's against Indians or Sikhs? Why do we justify one, just because it seems to be for the right reasons? Should there ever be a right reason? If an individual is ready to pick up a gun, shouldn’t that individual be ready enough to be held personally responsible for what he does with the gun? Or if this individual is not ready, should someone else be blamed because they aren’t as enlightened as one should be? There was a request for specific cases where Sikhs have killed without regard for their religious teachings. I would not dare to link the heinous actions of individuals of the Sikh faith to the religion itself. That is naïve and not justifiable at all. However, The Word of God is prone to our misinterpretation. Therefore, there have been ‘Sikhs’, just as there are ‘Hindus’, ‘Christians’, and ‘Muslims’, who act in the name of God yet do not fully consider the teachings of their faith. I will go farther into acts committed by Sikhs; I want you to understand that I am in no way criticizing my religion: In the early 1980s, a Sikh, Kuldip Singh Samra, opened fire in a Toronto court room, killing one man and paralyzing another. In 1986, four Sikhs tried to assassinate a visiting state minister from the Punjab. It was a Sikh, too, who was convicted of making a bomb planted on a flight to Tokyo, which killed two baggage handlers at Narita Airport. Only by luck was a tragedy avoided similar to the one that downed an aircraft off the coast of Ireland, in which 329 people were killed. There were children on this flight. There were Sikhs on this flight. In 1988, Tara Singh Hayer, a moderate Sikh journalist in Vancouver was shot and wounded by a radical Sikh gunman. In November, 1998, he was murdered. A Sikh murdered nine people at a wedding in Vernon, BC, Canada, the main victim being his estranged wife. How many Gurudwaras have been stages of violent fights among our own brethren in the name of God? Is fighting justifiable in a Gurudwara? Why are guns taken to my temple? I state again that these are people who are not attuned to their religion, but Guru Gobind Singh gave us our na mes so that we couldn’t merely escape our actions. We are tied to our names, which are tied to our religious history. These are but a few examples of Sikhs that side with violent tactics without considering the beautiful teachings of the Guru Granth Sahib Ji. My dear brothers and sisters, Guru Nanak Dev Ji taught us to question every aspect of our spirituality. His quest was the search for the Truth. I have made His model the path of my life. “O Guru!”, I pray, “help me find the voice of individuality, a voice that will lead me to your gaze and that of the Truth!”. It is not common that some individuals, Waheguru save them, tend to associate anyone who looks and behaves differently with illegal or immoral, even sacrilegious activity. To those who assume I am not Sikhi, I hold no anger towards you. I have simply a waning sympathy for you who cast judgment on me like the oppressors that you are against. This is a place to exchange ideas, not insults. For what is a discussion forum without a discussion? I did not register to contribute to fame-seeking individuals and opportunists looking to fuel their egos or to get noticed for their self-righteous finger-pointing. I am far from perfect, but my eyes are set on the perfection of Waheguru’s Truth. I recant His name, “Waheguru,” for all the people of the world. This is because we are all His children, Sikhi. Right now, Sikhs are thinking of how they can prevent things like war. How do you prevent AIDS, depression, car crashes? We all have some degree of personal freedom, but with that freedom there is a burden of personal responsibility. You can always escape a hell by not believing in it, but you cannot escape death and you cannot escape prison. I have made it my mission to examine the world we live in today, and I've always tried to show people that many times the demon we blame our atrocities on is really just each one of us. For me, I fear, the end of the world will not come one day out of the blue - its bee n happening every day for a long time. We as Sikhs - and I am elucidating to all people around the world of any faith of any creed, sex, or origin - must begin to embrace peace. Waheguru Ji Ka Khalsa Waheguru Ji Kee Fateh

Dear Brothers and Sisters, Please accept my humble apologies. I can see that my analogy with Gandhi has fallen on deaf ears. I read most of the information that was referred to me by my brothers after my last response. However, with the grace of Guru Nanak Dev Ji’s teachings, I came to the conclusion that the authors of these documents possess a significant bias rather than a significant credibility on the topic. Frankly, I read for the most part unabridged moral attacks on a man who has some very notable accomplishments. I believe that no one can claim to know a human being as well as God. Let Waheguru judge him. What a person leaves behind, his actions and his words are what define that person to us as far as character is concerned. No man is perfect, and I can state that with confidence. Therefore, for all of us, I will retire the notion that Sikhs can learn from Gandhi, as the notion itself is a source of the hate and violence I wish to see end. I should not have mentioned him, and will not henceforth until we brothers and sisters are open to the discussion. I would like to draw you to the rest of my argument, as this is where I wished to engage us in heated debate in the first place. Civil conflict in any nation, and the inevitable hardship and bloodshed that it inflicts on that nation's population, offends our sense of human dignity and ideals. When many nations and regions are torn by political, religious and ethnic conflict, we should all work together to build a safer more prosperous world. Many of my brethren ask, to what extent should we let up on armed resistance in favor of nonviolence? In light of the unspeakable acts of violence a nd cruelty that our kin face in Punjab, how much can nonviolence possibly accomplish? How much oppression can we endure before we are a lost cause? These are some of the most important questions that have faced a Sikh since the beginning to today. A point that many of you might make is that Guru Gobind Singh Ji enacted justice on the ignorant and cruel people who oppressed His followers and the followers of the Sikh faith by the motion of his great sword. I agree to this completely. But before the battles, before the sacrifices, my brothers and sisters, there was Zafarnama. Guru Gobind Singh Ji was passionate about poetry, literature and the power of the word. The Guru was a literary giant and a patron of poets. He drew his sword as his final resort. Even today the pens that graced our Guru Gobind Singh Ji’s hands are displayed and worshipped with the same reverence as his sword. Because when he wasn’t fighting with weapons, he was fighting with his words. He, the Master of these martial arts, sharpened his sword with the same faith that he sharpened his words. Are we following the example of our great Guru? Are we exhausting every attempt towards a peaceful resolution through our words before we embrace justice by metal? It is human nature for many of us to be tempted by the satisfaction of a powerful rebellion and a short path towards a short-lived Khalistan. The Great Gurus warned us of the perils of human desire. Waheguru created all people, and regardless of their sins, we must first look upon them as one of our own. Every person regardless of faith is on a path of Sikhi, of learning, even our oppressors. We should be humiliated to think that we should kill in God’s name as we are in essence killing His children. Who are we under Him to take such a stride? Justice has many forms, but none higher than the Justice of God. How can we assume that He will judge the sins of the oppressed differently than the sins of the oppressors? The Guru Granth Sahib speaks of the fight for just ice, and this is something I believe in as a Sikh. But I cannot accept that this beautiful religion calls on me to take arms before considering the humanity behind a peaceful resolution. Killing is killing whether for duty, profit or fun. Thank you for your responses. I have learned much about you my friends in a very short period of time.

Dear Brothers and Sisters. I am disappointed that the mere mention of Gandhi was all it took to break the credibility of my words for some of you. The unfortunate thing is, the comments on Gandhi sparked the precise sense of anamosity I had wished Sikhs would abandon. It does NOT matter what we THINK of Gandhi. It doesn't matter what we blame him for; it doesn't matter what we dislike him for. Hell, it doesn't matter that he freed India. My point was: HE BROUGHT FREEDOM AND LIBERATION *WITHOUT RAISING A FIST*. How can it be implied that we cannot learn from Gandhi? How naive and ignorant can we be? For Gandhi to apply his mind before his fist is something every single human-being can benefit from. What does it matter what we THINK of him? Remember, you can learn something from everyone. From a theif, learn that it doesn't pay to steal.

Hello my brothers and sisters. I happened upon this forum and noticed this topic: Will Sant Jarnail Singh Bhindrawala return? I was so moved, I decided to register. In my opinion, I find this question rhetorical, as he was a human being who is now deceased, surely not to return. More importantly, I feel that the reincarnation of this man, so to speak, is the last thing our Sikhi needs. We, as humans, have to distance ourselves from the violence that would entail from another “Khalistani” occupation. As Sikhs, the Gurus wished to show us the way of simplicity, humility and Truth. We step away from these things when we take arms when they are not immediately necessary. The Gurus tell us of many materialistic desires and illusions that can influence a journeying Sikh away from the path of Truth. With the perfection that is our Waheguru, would it be wrong to assume that He would already have bestowed Sikhs with a portion of land if He deemed it necessary? Waheguru gave us more than that. He gave us a beautiful planet full of life. A Sikh embraces the whole world as the land of Khalsa. To do otherwise is to ignore – if not refute – the gift of God. The pre-Mahatma Gandhi India was being exploited and destroyed on a daily-basis; All Indians were prisoners in their own country. The tyranny of those days, in retrospect, was far greater than the situations our modern day Sikhi faces. Gandhi freed India from the British without firing one bullet, and he fought off the most powerful empire in the world. His words, his actions, his persistence is what freed his country of tyranny. The Sikhs can learn so much from Gandhi. Why take hold of AK-47s and promote violence along the way? Why not perhaps fight with our minds, our souls? Many of our brothers and sisters have died in vain. Justice must be brought to their lives without AK-47s or occupations of holy shrines; we must fight with the pen, our actions, our convictions. We are all human beings, all brothers and sisters, Hindus and Sikhs alike. To stop the injustices, don’t commit more injustices. That’s taking an eye for an eye.