AKaur2

Recently some attempts have been made to suggest that the Anand marriage ceremony was initiated by the Namdhari Guru Baba Ram Singh. Both Dr. Fauja Singh Bajwa and Dr. M. M. Ahluwalia in their works on the Kukas contend that the Namdhari Guru was the initiator of this form of marriage. Dr. Ahluwalia has even written that “The Namdhari sources claim that the Anand Marriages were not initiated by anybody except their Guru Ram Singh” and also that “the Anand Marriage Act was passed by the Government of India due to the efforts of the then Namdhari Satguru Pratap Singh, Tikka Ripudaman Singh of Nabha and some others.”1 A study of the papers relating to the Act does not support this sweeping contention. True, the Kuka Guru did send a letter to the Government to support the measure.2 But in this he was acting in concert with several other Sikh leaders and associations. In fact, neither he nor his followers claimed the Anand marriage to be their innovation. The Anand ceremony “was initiated by the third Guru of the Sikhs, Guru Amar Das and the marriages of Bhai Kamlia and Matho Murari were performed in accordance there within the time of third and fourth Gurus, the last of whom composed the four Laawaan in the Suhi Rag of the Guru Granth Sahib, the sacred scripture of the Sikhs.”3 The occasion and circumstances for the initiation of this form of marriage has been detailed in a note prepared by [?] the then professor of the Khalsa College, Lyallpur. He wrote: Guru Amar Dass tried to barter down all the injurious caste barriers, and, incensed at this noble effort of the third Guru, the Hindus excommunicated those Sikhs of the Guru who in obedience to his teachings had ceased to observe caste. Among those Sikhs was one named Randhawa. When he wanted to marry his daughter, the Brahmins refused to come and officiate at the solemnisation of the marriage, saying that having become a Sikh of Guru Amar Das he had ceased to be a Hindu, and thus had forfeited every right to have the marriage of his daughter performed according to Hindu rituals. Upon this the Sikh went to Guru Amar Das Ji, and said he was prepared to keep his daughter unmarried, but would on no account consent to the ceremony being performed according to Hindus who were so wrath at his having given up the whimsical caste distinctions. Realizing the fix in which the Sikh was, the Guru ordered his son-in-law (afterwards Guru Ram Das Ji) to go and officiate at the marriage of the Sikh’s daughter. It was on this occasion that the four laawaan were originally composed by the fourth Guru. The next noteworthy occasion on which the entire form prescribed conjointly by the third and fourth Gurus was observed was the marriage of the sixth. Guru’s daughter (Bibi Viro) at the village Jhabal in the Amritsar district.4 Henceforth a fair came to be held annually to commemorate this remarkable marriage. Ever since that day the Anand riti became the recognised form of marriage among the Sikhs. This ceremony however fell into partial disuse soon after the Sikh power was established in the Punjab. Earlier and so long as they had no settled home, “the Sikhs united by the bonds of common faith lived a free untrammelled, selfless life, acknowledging no leaders, ordaining no priests and acting independently of each other, yet ready to share the weal and woe of a brother Sikh. Occasionally they met in a general council called Gurmata to decide matters of common interest and of an importance which required united action. They led plain simple lives as members of a single household, sharing whatever they had and owing obedience to none, performing their own marriages and reciting hymns from the Granth when anyone passed to the land of Gurus.5 But soon after the founding of the Sikh power in the Punjab, “the republican fraternity broke up, strong men asserted themselves as leaders and surrounded themselves with power, wealth and luxuries of life, and the Sikh settled down in a population of Hindus. Scattered and small in number they could not resist the influence of Hinduism, which gradually asserted itself till all but in dress they became identified with the Hindus. They began to observe all Hindu customs, all Hindu ceremonies, to which recitation from the Granth were sometimes superadded.”6 The influence of the Dogras in the employ of Maharaja Ranjit Singh, in this process of degeneration of the Sikhs, was no less great and even “the idol worship, the practice most vigorously denounced by the Gurus, found its way into the Darbar Sahib at Amritsar.”7 Yet, the Anand ceremony escaped absolute obliteration as a result of widow marriages because these were not recognized by Hindu Law. It also remained in vogue among the Nihangs, Bandeis (adherents of Banda Singh Bahadur) and Sikh residents of far off places from the Punjab like Nander and Patna. The first serious attempt at the revival of the Anand marriage ceremony was made during the time of Ranjit Singh by Baba Dyal, founder of the Nirankari movement. This ceremony as propagated by him apparently consisted of the bride and bride-groom walking round Guru Granth Sahib while the Granthi read out certain sacred scriptures from the text.8 The second attempt was made by the Namdhari Guru Baba Ram Singh who also adopted the Anand ceremony, but with a major difference. Whereas the Nirankaris performed their marriages without the sacred fire and without the interposition of Brahmans, the Kukas continued to dig, like the Hindus sacrificial pit for burning fire and put fragrant substances into it at the time of their marriages. The third and the most important attempt at the widespread propagation of the Anand form of marriage was made by the Singh Sabha movement. The marriage ceremony as propagated by the Singh Sabha resembled the Nirankari rather than the Namdhari version of the Anand marriage. The chief requisites of this form of marriage were: The presence of Guru Granth Sahib, the Sikh scripture, on the occasion of marriage to serve as witness, dispensing with the burning of fire and the invocation of gods marked out on ground with flour in symbolic figures. Citation of four Shabads (hymns), known as laawaan from the said scripture to solemnize the tie of union between the bride and the bridegroom after they are questioned as to their willingness to enter into the sacred union. The couple, in token of solemn pledge before and homage to the scripture, walks around it when each of the said four hymns is read, thus doing four rounds in all. The singing in chorus of the hymns which after the word Anand (pleasure) with which the hymn begin are called Anand Sahib. In these hymns thanks of Almighty accompanied with joys are expressed for having gained the desired object and one is instructed to look to Him for every success and pleasure. The reading out of Ardas (prayer) invoking the benediction of the Ten Gurus and of the sacred scripture to grace the union which is declared complete after a sermon is delivered as to the respective duties and responsibilities of the couple enjoining on the bride to be always submissive to her husband who in return is bound to have every regard for her feelings and to think always of her convenience and pleasure in preference to his own keeping thereby the balance of perfect harmony and happiness of home.9 This form of the Anand ceremony even to this day continues to be performed at the Sikh marriages, in the presence of the bride, the bridegroom, their relatives, friends, etc., and is conducted by a religious person known to be well versed in Sikh tenets, and sacred hymns are also sung to add grandeur to the occasion. For the proper understanding of the genesis of the Anand Marriage Act, it is worthwhile here to describe briefly some of the major effects of the Singh Sabha movement in this regard. Launched during the last quarter of the nineteenth century to restore Sikhism to its pristine purity, this reform movement caused a schism in the Sikh community by dividing it into the ‘puritans’ or ‘reformist’ who observed all the ordinances of the Gurus, and the ‘degenerates’, as they were called by the reformists, having leanings towards Hinduism. The ‘puritans’ regarded themselves as the true sons of the Khalsa and the Granth Sahib as containing the whole law. Discarding the old Hindu customs, they started performing their birth, marriage and death ceremonies in the old simple Sikh fashion. The ‘degenerates’ or the Hinduised Sikhs-an important section of the Sikh community, although a small minority—on the other hand, practised mostly the observances of Brahmanical religion and were Sikhs only in name. At a time when Sikhism was fast sinking into the fold of Hindu religion, this reform movement led to the emergence of numerous Singh Sabhas all over the country and the despatch of missionaries by the Chief Khalsa Diwan. The result of this was that, unlike other reform movements, the Singh Sabha movement did not remain confined to educated few, but touched the Sikh people in general. Soon there was a feeling that they were not Hindus and so desired to have a body of laws of their own, laws of marriage, inheritance and succession based on social justice and equal rights for men and women, free from all taint of inequality and compulsion, worthy of a free God-fearing Sikh community.”10 This was greatly resented by those who preferred Brahmanical customs and by the Brahman priests who viewed with displeasure the loss of so large a clientele as that represented by Sikh population. In the heat of the religious controversies that ensued the opponents of the ‘puritan’ even questioned the validity of the Sikh customs. Their bitterest attacks were, however, on the Anand marriage ceremony. It was against this background and in an atmosphere of tension and uncertainty in the first decade of the present century that Tikka Ripudaman Singh of Nabha, Member of the Imperial Legislative Council, thought of statutory recognition for the Sikh marriages to dispel doubts as to their validity. With this end in view Tikka Sahib held discussions with the Law Member of the Viceroy’s Council, Sir Erie Richards, at Simla, and afterwards wrote to him that “nearly all leading Sikhs badly feel the want of codifying their laws, and also think that the proposed Sikh Marriage Act will be the first and most appropriate step in that direction.” In support of his contention, he forwarded the opinions of ninety-three leading members of the Sikh community. He also sent a draft bill of the proposed legislation and, urging for its adoption, wrote that there were “good reasons to believe that, in the absence of a validating enactment, doubts may be thrown upon it and Sikhs may have to face great difficulties in the future, and incur heavy expenditure on suits instituted in the Civil Courts.” He also wrote that the passing of this enactment involved no new principles but merely validated an existing rite.11 Tikka Sahib’s letter along with the draft bill was referred to the Home Department which, in turn, sent it to the Government of the Punjab for an opinion on the subject. The first reaction of the provincial Government was not in favour of the bill and it wrote back that “in the absence of any established necessity for legislation, the Lieutenant Governor, would be adverse to the adoption of any such action” but suggested that “the real object of the proposed legislation” should be ascertained from the Tikka Sahib personally.12 Sir Louis Dane, the succeeding Lieutenant-Governor of the Punjab, was therefore asked to discuss the question with Tikka Sahib. After meeting Tikka Sahib and making necessary enquiries from other sources, the Lieutenant-Governor felt “inclined to take somewhat different view of the proposed legislation, from that put forward by his predecessor.” The Chief Secretary to the Government of the Punjab further wrote that “the Lieutenant-Governor has satisfied himself that the Anand form of marriage has been impugned by non-Sikhs and more especially by the members of the Arya Samaj, and that there has been a certain amount of pamphlet welfare in which the children of such marriages have been branded as illegitimate by the opponents of the Neo-Sikh party,”13 Even though, there had yet been no case where the validity of such marriage was contested in a law court, the Lieutenant-Governor recognized the force of Tikka Sahib’s argument that “the object of the proposed legislation is to avoid the uncertainty and the expense which the process of obtaining a judicial decision would entail.” Moreover since the ceremony was “a simple and less expensive one than that ordinarily in force among Hindus,” it was also suggested that the proposed bill be “introduced in the Imperial Legislative Council as it was to apply to the whole of British India.”14 The Bill was introduced in the Imperial Legislative Council meeting at Simla on 30 October, 1908. It was widely acclaimed by the Sikhs. That the Bill had the popular support of the community was evinced by the numerous communications received by the Government in favour of it. Still there was a small section of the Sikhs who published pamphlets and sent representations to the Government demanding the withdrawal of the Bill.15 Since it happened to be an important segment of the community, their viewpoint should be examined. It was contended that the supporters and sympathisers of the Bill did not represent the main body of the Khalsa; and the support that the Bill had received was the product of an agitation and not the outcome of the genuine feelings of the Sikhs. They further argued that ‘Anand’ signified pleasure or joy, and it was not a form of any marriage ceremony common among the Sikhs; that it was a prayer and name of a collection of certain sacred hymns in the Granth Sahib. They also claimed that though the Sikhs by strictly following the teachings of Guru Granth Sahib were distinct in their religious tenets from Hindus, in their social customs they were one with them having little desire to break away from the Hindu social or customary laws. Finally, according to them, this was the creation of the Singh Sabha sect among the Sikhs, the members of which wished to establish new customs and ceremonies in accordance with the dictates of their new faith. The supporters of the Bill took up these contentions and exposed their hollowness. They showed that ‘only bare hardihood’ produced and sustained by vested interests could claim general Sikh opposition to the measure. As against a total of five adverse communications to the Government, they referred to the hundreds of communications which included the opinions of the leaders of the Panth, the Sikh bodies, the Reises, Jagirdars, the Sikh Rajas and the general public both from inside and outside India, wherever the Sikhs were. In these circumstances only the wilfully blind could doubt the bona fides of the Sikhs in supporting the Bill. The reformists claimed that the term ‘Anand’ also meant marriage contracted according to Sikh ceremony. Giani Gurbakhsh Singh, Manager of the Golden Temple Works. Amritsar, put forwards the following arguments in support of this claim of the reformists: Just as in Persian the word Shadi means both ‘joy’ and ‘marriage,’ so in Panjabi the word ‘Anand’ means both ‘joy’ and ‘marriage.’ Sir Guru Das Banner ji had admitted in his Hindu Law that ‘Anand’ is the name of a marriage ceremony among the Sikhs. It is so called because during its performance a text from the Sikh scriptures called ‘Anand’ is recited. In Punjabi papers, 25 years old, we find notes on marriages performed according to Anand ceremony. In the Prem Sumarg and other Sikh books, the word ‘Anand’ has been used in the sense of ‘marriage’.16 Describing how essential it was for the Sikhs to solemnize their marriages according to Anand ceremony, Gurbaksh Singh further wrote: Guru Granth Sahib strictly prohibits idol or element worship, but in the Hindu marriage ceremony the worship of nine constellations of the stars is necessary element and Agni (fire) is set up as witness god. So how can monotheists like Sikhs follow such customs? Again, our scriptures say! “do not pay any heed to the auspicious-ness or otherwise of the constellations; there is one God above all these;” but the Hindus have to wait for months and years for the auspiciousness to these occasions. Again, as a reward of conducting the marriage ceremony, the officiating Brahmin priest receives some money in charity; but our scriptures say: “Oh, priest, the jajman’s daughter is thy daughter. By accepting this money thou spoilest thy chance of salvation.” Again, we find in a commentary on Shikh customs, “whoever accepts any reward for conducting marriage ceremony is an infidel.”17 That the Anand form of marriage was an old ceremony among the Sikhs and not an innovation of the reformists has been described above. The supporters of the Bill quoted several instances from Bhai Santokh Singh’s Suraj Prakash, then considered the oldest and the most authentic complete record of Sikh history, to show that this form of marriage was introduced by the third Guru. Since the Anand composed by the third Guru and the laawaan, i.e., ties composed by the fourth Guru, the sine qua non of the Anand ceremony, were embodied in the Sikh scriptures, the reformers put this forth as an irrefutable proof of the ceremony having been enjoined by the Gurus. While the Government was still getting reports both for and against the Bill, an obstacle appeared in the way of carrying out the proposed lesgislation. Tikka Sahib’s term of office as a Member had expired and the Government on its part had allowed the introduction of this Bill on the clear understanding that it was not to take any part in the debates or voting on the Bill. However, the Government of India facilitated the measure by specially nominating Sardar Sunder Singh Majithia to the Legislative Council. The original draft of Tikka Sahib underwent some changes in the Select Committee and the Bill was passed on 22nd October as ‘Anand Marriage Act, 1909.’ These, then, were the circumstances that led to the passing of the Anand Marriage Act. As for the Kukas, whose role in this regard has been almost fabricated by recent writers, not only accepted it as a legalisatation of “the ancient Sikh marriage rite,” but also felt unhappy about its final form.18 Obviously then, they were neither the initiators nor the main force behind the passage of this Act. The main bodies for the propagation of this form of marriage ceremony were the various Singh Sabhas, Khalsa Diwans and the Chief Khalsa Diwan, and the main force that carried the Bill through the Imperial Legislative Council were Tikka Ripudaman Singh of Nabha, Sardar Sunder Singh Majithia and the Sikh masses in general. [Note—One of the prominent Sikh leaders who supported, through the press, the Anand Marriage Bill in 1909 was Bhagat Lakshman Singh. While the bill was on the anvil, awaiting passage through the Viceroy’s Council, the Arya Samajists of the Panjab and their friends raised a storm of agitation against it. It was at this time that Bhagat Lakshman Singh wrote a number of letters to the editors of the Tribune, Lahore, and the Khalsa Advocate, Amritsar. These letters, and those of Giani Gurbakhsh Singh, Bhai Lehna Singh and others addressed to the Government, greatly strengthened the hands of the Hon’ble Sardar Sunder Singh Majithia, the mover of the Bill, and facilitated its passage through the Council (vide the Tribune, Lahore, October 5, 7, 13 1909, and the Khalsa Advocate, Amritsar, October 9, 16, 23, 30). These letters were highly appreciated by Sardar Sunder Singh Majithia who wrote to Bhagatji on October 19, 1909, saying that these letters were “Capital” and “the L(ieutenant) G(overnor) was speaking in high terms about them”. —Editor] Source: K. S. TALWAR, National Archives, New Delhi Footnotes: 1. M. M Ahluwalia, Kukas—The Freedom Fighters of the Punjab, pp. 50-51. 2. Namdhari Guru Pratap Singh to Government of India, 13 December. 1908, Papers relating to Act VII of 1909, Vol. I, Legislative Department. 3. Speech by Sardar Sunder Singh Majithia in the Imperial Legislative Council. 27 August, 1909. 4. Government of Punjab to Government of India, 20 April, 1909, enclosure. Home Department, Judicial B Proceedings, July 1909, 55-56. 5. The Pioneer Allahabad, 6 February 1909. 6. Ibid. 7. Government of Punjab to Government of India, 20 April 1909 enclosure. Home Department, Judicial B Proceedings July 1909, 55-56. 8. Baba Gurdit Singh, Nirankari Guru to Government of India, 10 January, 1909. Papers relating to Act VII of 1909. vol. I. Cf A. H. Bingley, Sikhs (Handbook for the Indian Army), p. 69. 9. Note by Munshi Sohan Singh, Tahsildar of Shakargarh, 11 January, 1909 Home Department, Judicial B Proceedings, July 1909, 55-56. 10. The Pioneer. Allahabad. 6 February, 1909. 11. Demi official, Tikka Ripudaman Singh to Sir Erie Richards, 1 March, 1908. Legislative Department, A Proceedings, November 1909, 9-101. 12. Demi-official, E. D. Maclagan, Chief Secretary to the Government of Punjab, to G. B. H. Fell, Deputy Secretary to the Government of India, Home Department, 10 April 1908. Ibid. 13. Demi-official, E. D, Maclagan, Chief Secretary to the Government of Punjab to G. B. H Fell, Deputy Secretary to the Government of India, Home Department, 31 July, 1908. Ibid. Cf. Note from Bhai Lehna Singh, Extra Assistant Commissioner, Dera Ismail Khan, 7 January, 1909: “Not only the preachers of the Arya Samaj but its organs in the press also have thrown out broad hints that the earliest opportunity will be utilised” to impeach the validity of Sikh marriages in law courts. Home Department, Judicial B Proceedings, March 1909, 40. 14. Demi-official, E. D. Maclagan, Chief Secretary to the Government of Punjab to G. B. H. Fell, Deputy Secretary to the Government of India, Home Department, 31 July, 1908; Legislative Department, A Proceedings, November 1909, 9-101. 15. The views of the opponents of the Bill were contained in two almost identical letters to the Government of India; one from Maya Singh and 24 Sikhs of Lahore and the other in Gurmukhi from Granthis, Pujaris, Mahants, and Sants of Amritsar on behalf of Golden Temple and other temples connected with it. Arur Singh, Manager of the Golden Temple, however, was in favour of the Bill, vide his letter to Tikka Sahib of Nabha on 29 July, 1909. Papers relating to A ct VII of 1909, Vol. II. 16. Home Department, Judicial B Proceedings, October 1909, 83. 17. Ibid. 18. (a) Letter in Gurmukhi from Sant Singh and 53 other Kukas. Papers Relating to Act VII of 1909, Vol. I. (b) Telegram, from Namdhari Guru Partap Singh to Government of India, 13 October, 1909. “Kindly omit clause 4. Substitute Sikh tenets and customs for personal law in clause 5 of Anand Marriage Bill. Otherwise, drop Bill.” See Papers Relating to Act VII of 1909, Vol. III.

Melbourne, Australia: In a racially motivated attack that was witnessed by about 40 to 50 people, four persons of Indian origin were attacked and beaten up last Saturday by four men, believed to be Caucasian, in the parking lot of a bar in Melbourne’s Epping suburb. The attackers, who were part of a group celebrating a birthday party in a bar where the victims had earlier been playing pool, used bottles and flower vases in addition to their fists to mercilessly beat up a father, his son and his two nephews- all Sikhs- while they chanted “You Indians! Go back to your country”. A large number of those who witnessed the incident joined the attackers in making racist comments. The victims have been identified as Mukhtiar Singh, his son Inderpal Singh and nephews Gurdip Singh and Sukhdip Singh, both of who are brothers. Both Mukhtiar and Gurdip were released from hospital on Sunday. Sukhdip Singh, who suffered a broken jaw and nose and is on liquid diet because of his inability to open his mouth, was released yesterday. He is scheduled to visit an eye specialist and a plastic surgeon tomorrow. Inderpal Singh managed to escape without serious injury. The victims were playing pool at the Legends Entertainment bar in Epping, a suburb in north Melbourne, when some people attending a birthday party started to pass racial comments and swear words. The victims ignored the group and continued to play for almost an hour thereafter. However, just as they left, many in the group followed them to the car park, where they launched an unprovoked attack on the victims. The incident has been significant not as much for the attacks in a city where crime is, otherwise on the rise, as it is for the identity of the victims, the venue of the attacks and the form in which the attacks had been carried out. First of all, both Mukhtiar and his Australian born son Inderpal are Australian citizens, while Gurdip, an Indian passport holder has been a permanent resident. Sukhbir, however, had arrived in Melbourne only a month back on a spouse visa. Both he and his wife, who is a student, have been living with his married brother Gurdip. Ironically, the solitary student among the victims was Inderpal Singh, the Australian born citizen, who managed to flee the attackers and call the police. The police, who arrived within 10 minutes, have officially admitted to witnessing the racist comments. In a statement, the Victoria police said they arrested four males, who were later released pending further investigations. Police said they are yet to identify a number of people from the offending group and appealed to anyone with information about the identity of those involved. The venue of the racial slurs followed by the brutal attacks was not a train or a street in a crime prone part of the city, as has been the case in most attacks on Indians in the past. By playing pool in at a bar, both of which are regarded as a typical Australian form of entertainment, the four victims were actually identifying themselves with the Australian mainstream. The fact that they were quickly singled out is a clear reflection of racism and intolerance among a section of people present there. Finally, it is for the first time that racist attacks have been carried out with a mob that encouraged the attacks by hurling racial slurs, or at best, chose to remain a mute witness.

Chandigarh, Punjab: The Sikh Federation of Australia has written to Punjab Chief Minister Parkash Singh Badal and Prime Minister Dr.Manmohan Singh to take urgent action against irresponsible Indian media who are creating sensation on the issue of attacks on Indian students in Australia. The letter written by Jaspreet Singh President Sikh Federation of Australia said, " We,want to make the whole Punjab Government aware of the Irresponsible behaviour of Indian Media and the outcome of their fake and provoking reports that are continuously telecasted on Radio, Television and Printed in Newspapers. It further said, "These provoking reports falsely claim That There is an outbreak of riots against Indians and all the violencehappening against Indian Students in Australia is racially motivated .They also show that the Student Life in Australia is Miserable which is not true". Jaspreet Singh said that the Local leaders in India are taking advantage of the Media reports are giving more air to this issue to increase their votes and fame. They are using sentiments of the Relatives of the so called “Victims of Racism” andmaking them to burn effigies and Flags of Australia. The Following Points need to be urgently discussed and acted upon By Indian Government. Irresponsible Indian Media: The Indian Media is exaggerating the news of Attacks on IndianStudents in Australia. They have stamped these all attacks as racially motivated. They aretelecasting the news of these attacks without any confirmation of evidences which mayprove these attacks to be Racist. The Australian Investigation Agencies and Police areinvestigating into these attacks and their results are still awaited. These Media channels and Newspapers should declare these attacks as Racist after the confirmation of Evidences. They should only telecast the news of these attacks without labeling the Australian Government,the People or Authorities as Racist. The Indian Media is seeing its own Profits without keeping an eye on the ill-effects of these reports which can create a rift in the Australian Multicultural Society. This type of exaggeration is creating mental tension among the relatives and Parents of the Students who are studying or living in Australia. Apart from these incidents, Indian students are doing many law breaking activities which is giving a bad name to Indian Nation. The Media is not giving any coverage to these incidents. In recent Days, An Indian student has hit and run over 8 Months pregnant lady resulting in the miscarriage. In another case, An Indian student killed a Pedestrian and leaving other with serious injuries while drunk driving. He fled from Australia with fake documents. In such cases Indian Media never give their opinion which is much required. Irresponsible Third Class Leaders: In Indian Newspapers, We can see the Press releases and Statements of third class Leader claiming and labeling Australia as The Only Racist Country. The Leaders of the lower level are taking an advantage of the issue and giving statements on this issue. These actions are making The Australians Citizens embarrassed and to think seriously of the false allegations that are being blamed on them. There are many Race-based organizations like Shiv Sena, who are doing high Level Racism in India which is well known worldwide. Despite being extremist, their head Bal Thakre is stating that If the attacks on Indian Students are not stopped, they won’t allow Australian Players to play in Indian Premier league. These types of Silly Statements can affect the Diplomatic, Economic and Sportsrelationship of both countries. The Sikh Federation leader said that they were already getting the views of Australian people who are worried about the safety of the players. This can affect the future of International sports in Indiafurther affecting the chances of hosting international events like World Cups, Commonwealth games, Indian Premier League etc. On the Basis of these points, further steps should be taken by Indian Government so that the relationship of both countries remains in harmony. We hope that Indian Government will take necessary steps to stop the irresponsible behavior of Media and leaders, hence stopping the disrespect being given to the Australian Nation. >Source: Satinder Singh

Dear Sikh Community, Don't you think that the Ragi Darshan Singh's saga is growing out of proportion at the cost of sanctity of the Akal Takht Sahib? The Akal Takht was instituted by Guru Hargobind Singh Ji as the highest Sikh Institution to strengthen the Community and give direction. When the building of the Akal Takht was damaged during Operation Blue Star, we were all hurt though we rebuilt it by putting bricks and cement together through Kar Seva. And now we are ourselves destroying the very foundation of the Institution of Akal Takht with our own hands. How can the Sikhs accept this? Is this not a mockery? There is every need to strengthen the Institution of Akal Takht by lending support to it. Cause of one person (Darshan Singh Ragi) is insignificant to see the sacred Institution being brought down with humiliation. The Akal Takht and its Jathedar should have the supreme respect and backing of the entire Sikh Community. Some forums (national and international) are singing accolade of Darshan Singh Ragi and ignoring the damage being invited to the highest temporal seat of the Sikhs. Darshan Singh has been a good Ragi and as a result he at one time was chosen as a Jathedar. He is also an opportunist who is playing in the hands of Mr. Sarna, President, DSGMC. If you read Darshan Singh Ragi's commentary on Jap Ji Sahib, you will see what kind of scholar he is. Again I would say he is a good ragi but a harmful orator who indirectly killed many Sikh youths during 1980’s. I urge all the Sikh to kindly lend your full support to the Institution of Akal Takht as it stands for. There is always room for organizational changes and personalities at the helm of affairs, which could be looked into through constitutional and proper channels. I request Darshan Singh ji Ragi as well that he should show magnanimity and respect for the Akal Takht. If he feels that he has a case, then he should make an appeal to re-dress his claim. I am sure that the Institution will not let him down. My dear Sikh-Community, please JAGAO and we should have only one choice to SAVE THE DIGNITY OF THE AKAL TAKHT SAHIB at any cost. May Waheguru bless you all. Kirpal Singh New Zealand

Australia: A taxi driver has described a bizarre, but terrifying, attack by two men wearing Hungry Jack's bags on their heads in Melbourne's inner-east. Vadbhaj Singh, 24, said he picked up the pair on the corner of Bourke and Exhibition Street in the CBD about 4am on Friday, July 24. Mr Singh said before they got into his taxi, which wasn't fitted with a protective barrier, the men refused a lift from another cab that had a shield. After prepaying $20 for the ride, the two men directed Mr Singh to Hollick Street, Richmond. As one of the offenders stepped out of the car, the other produced scissors and began stabbing at Mr Singh while demanding cash and the car's GPS device. "(The attack) appears rather frenzied," said Victoria Police detective senior constable Dean Higgins. "He's kept attacking the driver while he's been driving." "The footage shows the driver putting his hands up to protect himself, but the male at that stage doesn't seem too concerned. "He then tried to put a finger in [Mr Singh's] mouth ... to stop him from driving." Mr Singh's said his reaction was to start driving toward safety. "I really wanted to drive to the police station," he told reporters today. "I wanted to get onto a busier road because that was a really quiet street, so maybe some others taxi drivers who were passing, maybe they will stop and they will assist me," Mr Singh said. "They knew the area very well so that's why they took me there. "That was a dead end street which ends with a laneway." In an attempt to stop the attack, Mr Singh returned the scissor-wielding man's $20, but he threw it back into the cab before fleeing without any cash or the GPS. Police described the robbers as of caucasian appearance, aged in their early to mid-20s. One was wearing a light coloured button-up shirt, while the other wore a dark-coloured top. The Age

Langley, England: A short drive away from Windsor Castle, a group of ferocious-looking, blue-turbanned men are trying to preserve a martial art that frightened the life out of the British when they ruled India. Grunting at each other like wild boars, they brandish swords and sticks according to the dictates of the Sikh fighting discipline of Shastar Vidya. Their teacher, Nidar Singh, believes he is the only "gurdev" or master of the art seriously practicing today. The 42-year old British-Indian barks out orders in a thick regional English accent to an attentive class of mainly Sikh pupils ranging in age from 5 to 45. Singh is on a mission to keep the martial art alive and he spends all his time teaching in schools and community halls across the country. Razor-sharp swords flash through the air, wooden batons are brandished and hands grab the heads of opponents in threatening moves designed to kill in an instant. With a long, dark beard and huge dark eyes peering out from his dark blue turban, Singh implored his students to "Watch, watch" as he mock-felled one pupil after another in a dizzying display of ferocity. "It's a battlefield art, so the idea is if you can defeat the enemy by sheer intimidation then all the better ... the art is very aggressive," he said. "The idea is to traumatize the people watching." The warrior art of Shastar Vidya (weapon science) once practiced by Sikhs in the Punjab, was banned by the ruling British, who were intimidated by the success, bravery and sheer aggression of the martial art. The blue turbans were forbidden and only a ceremonial form of the art was allowed in the Raj. The closely guarded secrets of the true form went underground. Nidar Singh fears that unless he passes on his knowledge, learnt from a now-deceased previous master in India, the art form could be extinct in a few decades. He says Shastar Vidya also has practical uses in the modern world. "On the one hand we are preserving heritage and traditions, on the other hand we are getting physically fit and mentally alert and learning self-defense as well," he said. Younger students are not given the wooden sticks. They only learn defensive moves to help protect themselves rather than encouraging violence. Nine-year-old Georgina Kelly said she's already used her new-found skills to fend off a bully at school. "I used one of the moves on her, I didn't hurt her and it helped me, so she doesn't bully me any more. It's really fun and I learn a lot." Harkaram Sroa, also 11, practices fancy footwork and how to form his fists so they are fight-ready. He said the classes have given him confidence. "It helped me with my self defense and things like that and so I just started coming more and more and now I really enjoy it," Sroa said. For the older pupils, learning India's lost art of war gives them a link to their cultural heritage. "It's given me the link back to my traditions and the way my ancestors thought and how they fought, but beyond that it gives me a perspective into the deeper philosophy behind Sikhi," said Harninder Sanher using the Punjabi word for Sikh tradition. He said the fighting aspect of the art form is only a small part of what appeals to him. "A deeper aspect for me is all the philosophy behind it and that gives me that depth and that rich history that I can't seem to get from anywhere else." Ironically Nidar Singh was only able to research the art banned by the British in Britain. The former colonial rulers obsessively kept safe all the books and manuscripts, which are now held in the British Museum in London. That has enabled the more dedicated pupils to study the philosophy behind Shastar Vidya. "It's all contextualized with ancient mythologies of India -- even as a British-born Asian I wasn't very familiar with those, so that's something I actually had to go away and do," said Gurpreet Dhillow. Shastar Vidya has existed in the subcontinent for thousands of years, long before Sikhism emerged in the mid-16th century. Singh regards it as an art form that has been looked after by many different creeds and cultures. He sees the Sikhs as the latest custodians of the art. He is passionate about preserving it for future generations. "The last thing I want to do, under my watch now, is for it to go extinct. The grand master who taught me had the same desire. As an ancient art it enshrines a lot of wisdom and knowledge of the past masters, things which we will get nowhere else and it would be sad for us to now lose it all," he said. Singh has recently established classes in Berlin and in America and plans to expand further around the world to ensure Shastar Vidya lives proud once again. Editing by Paul Casciato and Steve Addison

Mumbai, India: Saif Ali Khan's Love Aaj Kal is all set to release on July 31. However it seems like the film might have just run into some more trouble with the Sikh community. The actor plays a Sikh in a part of the movie and the Punjab Cultural and Heritage Board had pointed out certain issues with the film. The Board's president Charan Singh Sapra had pointed out that the community had a problem with Saif Ali Khan's beard. Sapra had also suggested that the part where Saif goes to the Gurudwara to woo his girl might be considered as objectionable. At a meeting held on Saturday in Mumbai, Sapra said that the Board had decided to move to court until Saif apologies to all the members of the Sikh community. Apparently he has also threatened to stop the release of the film. Not very long ago Saif Ali Khan along with his production team held a special screening of the film for members of the Sikh community where they had raised objections to Saif's trimmed beard and a few scenes set in the Gurudwara. While the Board is fine if the star does not re-shoot the film, Sapra has demanded an apology from Saif Ali Khan.

>Bihar, India: Former Union Minister Jagdish Tytler, who failed to get a Congress ticket for the recent Lok Sabha elections in the wake of the controversy over his alleged involvement in the 1984 Sikh Genocide, was on Friday made party in-charge of Bihar. Tytler has replaced Iqbal Singh, who was made the Lt Governor of Puducherry early this week, as the party braces for Assembly elections in the state due next year after virtually snapping its ties with the RJD. The veteran of Delhi politics was given a Congress ticket from the North East seat but after the incident of a Sikh journalist hurling a shoe at Home Minister P Chidambaram on the anti-Sikh riots issue brought fresh focus on the cases in which Tytler is an accused, he was dropped as the party candidate along with Sajjan Kumar. His appointment has come at a time when a sizeable section of the state Congress is advocating that it should not have any truck with Lalu Prasad's RJD which has been an ally of the party in the state for the last 11 years.

Amritsar, Punjab: Concerned over the developments in the aftermath of the Vienna incident, Akal Takht Jathedar Giani Gurbachan Singh urged the followers of Guru Ravidass not to sever ties with Guru Granth Sahib in haste. He asked the leaders of the community before arriving at any final decision they must use their discretion, patience and sincere approach. He said the holy Sikh scriptures contained hymns of great sages and saints who belonged to different sects. He said entire humanity bow their head before the Guru Granth which contained hymns of Guru Ravidass. Severing ties with Guru Granth Sahib ji would not be in consonance with the teachings of Guru Ravidass. Sarna’s effigy burnt Nawanshahr: The activists of the Sri Guru Ravidass Action Committee today took out a protest march in the town against Delhi Sikh Gurdwara Management Committee’s president Paramjit Singh Sarna and burnt his effigy here today. Addressing the dharna, Ram Lubhaya Ladhar, president of the action committee, criticised Sarna for his reported statement in favour of the accused in the Vienna incident, in which Sant Ramanand of Dera Sachkhand was killed and Sant Niranjan Dass was seriously injured. He said the statement had hurt the sentiments of the followers of Guru Ravidass and could again disturb the hard earned peace and social harmony in the state. The action committee also submitted a memorandum to the ADC demanding immediate strict action against Sarna.

Patiala, Punjab: Unidentified assailants on Tuesday night shot at and seriously injured Rulda Singh an activist of Rashtriya Swayamsevak Sangh (RSS) in his shop at grain market situated on Sirhind road. He is former state Chief of RSS. According to police sources two persons came to Rulda Singh’s Shop cum flat at Grain Market around 10. 30 PM and they opened fire upon him and ran away on a car waiting outside. Atleast one person was waiting in the car, sources said. Rulda Singh was found in pond of blood by his son and immediately taken to Local Rajindra hospital from where he was shifted to PGI Chandigarh. Sources said that one bullet hit on his neck through nose and one or two bullets were hit in the chest, sources said. Meanwhile Tripuri police station has registered a case under the section 307 IPC and 34-35 of arms act. Police has started search operations immediately after the information came. According to Rulda Singh’s son Rajinder Singh his father's condition was stable and shifted to VIP room. He said that Doctors have removed five bullets from the abdomen and two bullets still in the body of his father. He said that one bullet still in his head and another yet to extract from the abdomen. He said that accused has been waiting for Rulda Singh to come back to his house and when his father came and parked the car out side the SCF persons came out from nearby car and open fired upon him. RK Sharma, SP (City), said senior police officers had visited the residence of Rulda Singh immediately on getting information of the attack. Sharma said an NRI, Dalbir Kaur, had been questioned in connection with the attack. Rulda Singh is reported to have spent some time with the said woman who had approached him for help in some case. Dalbir Kaur is reported to have told the police that she could identify the attackers. Rulda Singh joined RSS and become an active member of RSS. He was elected president of state unit of Rashtriya Sikh Sangat a wing of RSS. Akal Takht had issued an edict that Rashtriya Sikh Sangat was an anti-Sikh organisation. Rulda Singh was critical of Punjab Government and had welcomed the resignation of Sukhbir Singh Badal as Deputy Chief Minister. He also demanded that the BJP should lead the SAD-BJP government of Punjab. He also raised the demand that seat of chief Minster-ship should be allotted to BJP. He also said that it was BJP who has helped SAD’ supremo Parkash Singh Badal twice to become chief minister of Punjab. Now it was the duty of Badal to handover the reins of Punjab to BJP for the rest of the tenure.

An encouraging “Break Through” has materialized when Pakistani and Indian Prime Ministers signed a joint statement and showed their determination for normalization of relations between two regional nuclear powers. According the media Dr. Manmohan Singh and Minister of Pakistan Syed Yusuf Raza Gilani met in Sharm El Sheikh on July 16, 2009 and had a cordial and constructive meeting. They considered the entire gamut of bilateral relations with a view to charting the way forward in India - Pakistan relations. Both the leaders agreed that terrorism is the main threat to both countries. They affirmed to fight terrorism and to cooperate with each other in future. But somehow Indian prime minister took a daring step in removing the clouds while agreeing on the resumption of negotiations between two neighbours. But unfortunately the statement has not been greeted in Hindu Extremists. Most of the Hindu parliamentarian and even cabinet members are not ready to honour their prime minister wordings at Sharm El Sheikh. As usual extremists Hindus have not digested the change in the attitude of a Sikh prime minister and started thrashing him out all over the country while criticizing her statement at Sharm El Sheikh. A deliberately planned and insulting campaign against Sikh prime minister has been launched all over the country by RAW supported BJP. Pakistan has displayed very positive role in energizing the relations while providing the dozier on Mumbai Drama to Indian Authorities. In this regard, the Acting High Commissioner of India in Islamabad was called to the foreign office July 11, 2009 by Director General (South Asia) and a dossier pertaining to the probe on Mumbai terrorist attacks was handed over to him. Separately, India has been asked to provide further evidence required for legal and judicial process. It is further added here that Pakistan prime minister has also asked his counter part to stop storming terrorism on Pakistan territory. The proofs of involvement of India in ongoing insurgency in FATA and Balochistan have also been handed over to India. International and Pakistani government got surprised once a debate started over Dr. Manmohan Sing acknowledgment of resolving all top limner issues including Kashmir and Balochistan. To an extent, on July 24, 2009 Pakistan foreign office took serious notice of the remarks of Indian Junior External Affairs Minister Shashi Tharoor regarding denying of accepting joint statement issued after the meeting between the prime ministers of two countries in Sharm El-Sheikh. The Foreign Office spokesman Abdul Basit while commenting on Tharoor’s remarks about Pakistan, as reported in Indian media said “The insinuations made by Mr. Tharoor were unwarranted and inconsistent with diplomatic norms.” The spokesman added that both sides should refrain from remarks that detract from the progress made in Sharm El-Sheikh. Pakistani authorities also confirmed that Indian establishment has been handed over proofs of New Delhi Involvement in creating instability in Pakistan with special reference to Balochistan. However, India has denied receiving any type of dossier. The negation of media news with regards to Balochistan affair very clearly shows that India as routine practice keep on changing her stance on international issues and always disregarded international agreements. In this connection, examples of ignoring water pacts, UNO resolutions over Kashmir Issue, territorial disputes and disrespecting rights of her neighbouring countries are well known globally. Anyhow, the current ruffling up on diplomatic and political front in India reflect, (1) the strong hold of extremist’s Hindu lobby on national affairs, (2) dominance of deadly anti Pakistan elements in Indian establishment those never like any normalization of relations between two traditional rivals, (3) extremists Hindu are after Sikh prime minister, (4) Supremacy of radical and fanatics politicians in India, (5) differences between Sikh Prime Minister Dr. Manmohan Sing and other Hindus political comrades of same party,(6) true face of secular India,(7) promotion of Hindu Terrorism,(8) desire of regional supremacy and last but not the least, overruling international laws and diplomatic norms. Mrs., Hilary Clinton during her recent visit asked Indian leaderships to resolve burning issue with Pakistan bilaterally. US probably herself dose not wants to pressurize her so called strategic partner. In short, she is playing a double game with of destablisation of Pakistan in order to fulfill the sinister designs. Notably, on March 22, 2009, David Kilcullen, a top adviser to the US Gen. David H. Petraeus disclosed during his interview to the Washington Post, “The Pakistani state could collapse within six months.” Intermittently, some US high officials and think ants have also predicted instability or lawlessness in Pakistan in one or the other way. There is similarity in anti-Pakistan designs, being acted upon by our enemies, if we witness the ongoing phenomenon of sabotage in our country in wake of various developments. In this context, an article, published in the “Indian Defence Review,” Jan-Mar 2009 under the caption: Stable Pakistan not in India’s Interest, suggested the disintegration of Pakistan as it could better serve Indian interest in the region. In this respect, while opposing the two nation theory and creation of Pakistan, it elaborated: “The ugly separatist face of the agitation in the Valley (Kashmir) today is the consequence of the dereliction of the fundamental duty by the Indian Union.” In this connection, the article encouraged Hindu religious forces at the cost of secular character of India. Indian Defence Review further pointed out: “With Pakistan on the brink of collapse, it is matter of time before it ceases to exist…multiple benefits will accrue to India…Balochistan will achieve independence. For New Delhi, this opens a window of opportunity to ensure that the Gwadar port does not fall into the hands of the Chinese. Afghanistan will gain fair amount of stability. India’s access to Central Asian energy routes will open up. Sindh and most of the non-Punjabi areas of Pakistan will be our new friends.” Indian anti-Pakistan plan has also been endorsed by a 72-page white paper handed over to its Prime Minister Manmohan Singh in the aftermath of Mumbai carnage. The paper, titled, War on Terror: The Agenda for Action, advised New Delhi to “exploit the divisions within Pakistan and expose its weaknesses in Balochistan, FATA and Azad Kashmir,” including building of pressure on Islamabad especially by the US. RAW through RAAM is supplying arms and ammunition to insurgents for operating against Afghanistan and Pakistan. RAW and military troops of India are well-entrenched against Pakistan. The nucleolus of Indian intelligence agency is completely occupied by fanatic Hindus. They even don’t care about government policies. Supporting LTTE, Bangladesh mutiny, disrespecting Sikh prime minister’s verdict, crushing Sikhs, Christians, and Muslims and taking very weak stance over insult of former president APJ Abdul Kalama by the Continental Airline officials at Delhi airport are an eye opener to the world community and commissions of human rights. In fact India is having dual face. Her extremist’s elements present in masses, politicians, high ups, intelligence agencies and military do not have any desire to normalize the relations with Pakistan. They started condemning Manmohan Sing’s soft statement of July 16, 2009. They declared their prime minister as weak personality. The criticism on a Sikh prime minister and removal of former president shoes on the airport, raping of Kashmiries, Sikhs and moist women, brutality against Muslims, Christians and Tamils are sufficient enough to reflect the true picture of Indian secularism. Thus, Indian Junior External Affairs Minister Shashi Tharoor remarks regarding joint statement of prime ministers of two countries in Sharm El-Sheikh would be taken as against diplomatic norms and degrading of Indian Sikh prime minister by the Extremist Hindu. Returning to our earlier discussion, both Prime Ministers recognized that dialogue is the only way forward. Action on terrorism should not be linked to the Composite Dialogue process and these should not be bracketed. Prime Minister Singh said that India was ready to discuss all issues with Pakistan, including all outstanding issues. But at the same time his subordinates are showing reluctance to implement the policies of a Sikh Prime Minister. Indian community has to bring change in their attitudes towards the minorities and should work for the peace .They have to disregard and remove racial discrimination from the society and respect their leaders irrespective of cast and religion. Dr. Minmohan Sing should remember that Napoleon said,’ the world suffers a lot not because of the violence of bad people, but because of the silence of good people’’.

London, UK: Queen Elizabeth II has switched bearskin hats for turbans outside Buckingham Palace, where Sikh soldiers have begun guarding the monarch and her treasures, Britain's defense ministry said Friday. Signaler Simranjit Singh and Lance Cpl. Sarvjit Singh are the first Sikhs to take part in patrols outside the queen's residence and to stand watch over the Crown jewels at the Tower of London across town. Guard duties are usually carried out by the Guards of Household Division, famed for their bearskin hats and crimson coats that attract picture-taking tourists in their thousands. The ministry said the Sikh soldiers instead wore turbans and blue uniforms. Other army regiments often help carry out guard duties at Britain's Buckingham Palace when the Household Division is on operations. The ministry said the two soldiers are the first of the 90 Sikhs in Britain's army to be handed the task. "It's purely a coincidence that this has happened now," said a defense ministry spokeswoman, on condition of anonymity in line with policy. "Regiments take it in turn to stand in for the Household Division and it just happens that two of the soldiers this time round are Sikh." Sarvjit Singh, who was born in India and is a member of 3 Regiment Army Air Corps, said he was thrilled to have had the opportunity to guard the queen. "My experience being a Sikh on the queen's guard is beyond words," said the 28-year-old. "It is a once in a lifetime opportunity. I feel privileged to have this honor." "Being in London and parading in front of hundreds of people has been brilliant. Being Sikh hasn't made any difference," said Simranjit Singh, 26, from Coventry in central England, who is attached to the 21 Signal Regiment (Air Support). "It's been hard work, but definitely worth it," he said. He said the toughest part of the role is keeping perfectly still when on sentry duty outside the queen's home. Sikhs routinely guarded Queen Victoria — a colonial ruler of India. At the time of World War I, Sikhs formed about 20 percent of the British army, but numbers dwindled following India's independence. AP

Amritsar, Punjab: The members of the Sikh community living in any part of the world should work towards making the environment clean. Akal Takht jathedar Giani Gurbachan Singh stated this on Sunday, while addressing a function organised at Sultanpur Lodhi, to mark the ninth anniversary of the kar sewa of Kali Bein. Giani Gurbachan Singh said the Sikh community should focus on protecting water-related natural sources. “We should start the campaign of making environment clean from our own houses and localities. With this, our city, our state and the country will become clean and green,” he added. The chairperson of Bhagat Puran Singh Pingalwara, Bibi Inderjeet Kaur said the selfish ends of mankind have polluted the environment.

Mansa, Punjab: Tensions marred Punjab again as a Dera Sauda activist, accused of involvement in anti-Sikh clashes, was on Tuesday shot dead by unidentified assailants near Chakerian village, 8 km from here. Lilli Kumar was attacked when he was returning to his village Alampur Mandran on a motorcycle after appearing in the court of District and Sessions Judge at Mansa in connection with a criminal case registered against him after a Dera- Sikh clash in September 2007. Four motorcycle-borne assailants pumped several bullets into Lilli near Chakerian Chowk around 3 pm. The body was taken to Mansa Civil Hospital,where hundreds of Dera followers started gathering, including the 25-member core committee of Dera. Police were deployed in strength around the hospital. SSP Manminder Singh visited the hospital as well as the murder site. He said a case had been registered and a Special Investigation Team, headed by SP (Detective) Sukhpal Singh, constituted to investigate the crime. Lilli Kumar, a patwari, had been booked by the Mansa police for alleged involvement in initiating a violent clash at Alampur Mandran village on September 3, 2007. He had organised a naam charcha (religious discourse) at his house in the village despite objections. As Sikhs of the area arrived to stop the function, Lilli Kumar allegedly threw acid on them. A case under Sections 307, 148, 149 and 324 of the IPC was then registered against him and others at Boha police station. Fourteen persons had been injured in the clash that followed. A large number of followers of the dera have been repeatedly involved in attacks against the Sikhs because of the community’s objections to activities of the dera head who is already a rape and murder accused in a case being investigated by the CBI. The dera head had blatantly tried to imitate the Sikh gurus and has refused to apologise, rather making a mockery of such demands with half-apologies.

Punjab: Criticising Chief Minister Parkash Singh Badal and his family for ignoring “taksali” (genuine) Akalis, Akali workers, leaders and supporters of the Barnala family (Surjit Singh Barnala, Governor, Tamil Nadu) today urged Barnala to quit as Governor to join active politics and lead Akali workers of the state. Surjit Kaur Barnala, wife of Surjit Singh Barnala, said she would also ask Barnala Sahib to quit as Governor of Tamil Nadu to honour sentiments of the workers. Akali supporters of Barnala family today attended the gathering but former Dhuri MLA and expelled SAD leader Gaganjit Singh Barnala (son of Barnala) was absent at the workers’ gathering, convened by his mother at the house of Barnala family here in connection with the revival of the SAD (Longowal). On the bsence of Gaganjit from the gathering, Bibi Barnala said he was out of station and would come by August 3 or 4 . Two resolutions were also adopted by the gathering. Through first resolution, it demanded girdawari to assess the damage to crops due to recent rain for providing compensation to the farmers while by another resolution Surjit Kaur Barnala was urged to head the SAD (Longowal). Bibi Barnala said in the SAD (Longowal), women wing, youth wing, farmers ‘ wing etc would be constituted. She also said the SAD (Longowal) would make efforts to get the SGPC freed from the control of Parkash Singh Badal. She also announced formal announcement, regarding the SAD (Longowal, would be made on August 20 on the death anniversary of Sant Harchand Singh Longowal at Longowal. Former Punjab Minister Baldev Singh Mann said Parkash Singh Badal had done “injustice” to the followers of Sant Longowal, like him. He said they would never compromise with Badal. He also said the SAD (Longowal) would contest SGPC elections. Karamjit Singh Sunam, Gurjant Singh Sidhu, Mohinder Kaur, Amandeep Singh Verka from Amritsar and former chairman of Barnala Improvement Trust Rupinder Singh Sandh were among the speakers .