nanakbhatti

Baba Bhupinder Singh JARG SAHIB / RARA SAHIB is a FRAUD. Every three or four months he is in United States. WHY? What social service have thes PAKHANDI babas of RARA SAHIB have done with all the DONATION they collect? Once I went to (now defunct) TRACY Jarg Sahib in October 1997. I saw with my own eyes BABA BHUPINDER SINGH was sitting on a COUCH, and sangat was doing MATTHA tek with ONE DOLLAR bills. BABA "PAKHANDI" BHUPINDER SINGH never once said no to STUPID SANGAT not to bow their heads in front of him. Instead PAKHANDI BABA BHUPINDER SINGH was putting his hand on the STUPID SANGAT and giving them PARSHAD of BANANAS. Sab Sikhan ko Hukam Hai, GURU MANYO GRANTH. Ony taksali singhs are true singhs, and we should support BHAI RAM SINGH (THE TRUE JATHEDAR OF DAMDAMI TAKSAL). KHALISTAN ZIDABAD. SANT BHINDRANWALE ZINDABAD.

CORRECT!!!!!! After parties are nothing but an excuse for guys and girls to have NASHA and HIP-HOP.

LITTLE KNOWLEDGE IS DANGEROUS Don't you know who JAGMEET (SARKARI) SINGH BRAR and JEEVAN (SARKARI) SINGH UMRANANGAL are? Don't you know JASBIR (SARKARI) SINGH RODE is friends with JAGMEET SARKARI? Also, if the frauds called DHUMMA and RODE are true panthic SINGHS, then what was JAGMEET (SARKARI) SINGH BRAR doing there at the time of DASTARBANDI?

http://allaboutsikhs.com/articles/art-056.htm by Dr. Kuldeep Singh To understand the ethos of the Khalsa Panth brought to a grand finale by Guru Gobind Singhji it would help us to recall and analyse the first triumph of the Khalsa in 1704. At the Vaisakhi of 1699 Guruji had sent message all over for one year that Sikhs should gather in large numbers. He introduced the “Baptismal of the Sword” (Khanda) i.e. Pahul Khandedhar. The Persian historian and scribe, Ghulam Muhiud-Din sent Aurangzeb a copy of the Guru’s sermon : “Let all embrace one creed and obliterate difference of religion. Let the four Hindu castes who have different rules for their guidance abandon them all, and opt the one form of Lord; adoration, and become brothers. Let no one deem himself superior to another ..... let men of the four castes receive my baptism, eat out of one dish .....” He further reported : “When the Guru had addressed the crowd, several Brahmins and Khatris stood up and said that they would never accept any religion which was opposed to the teachings of the Vedas and Shastras and they would not renounce the ancient faith which had descended to them from their ancestors". The Guru continued to address the assembled rajas : “How has your religious, political, and social status degenerated ! You have abandoned the worship of True God and addressed your devotions to many gods, goddesses, rivers, trees and animals. Through ignorance you know not how to govern your territories; through indolence and vice you disregard the interest of your subjects. You place over them officials who not only hate you, but are your mortal enemies. In your quarrels over caste and lineage you have not adhered to the ancient division of Hinduism into just four sections, but you have made hundreds of subcastes and degraded humanity. You despise and loathe one another through your narrow prejudices, and you act contrary to the wishes of the great Almighty Father. Your morals have become so perverted that, through fear and with a desire to please your rulers, you give them your daughters to gratify their lust. Self-respect finds no place in your thoughts and you have forgotten the history of your sires. I am intensely concerned over your fallen state. Are you not ashamed to call yourself Rajputs when the rulers seize your wives and daughters before your very eyes? Your temples have been demolished and mosques built on their sites; and many of your faith have been forcibly converted to Islam. If you still possess a trace of bravery and the ancient spirit of your race, then listen to my advice, embrace the Khalsa religion, and gird up your loins to elevate the fallen condition of your country". Upon this, the rajas departed without accepting the Guru’s proposal to embrace his Khalsa Panth for the existing religious systems. “Brethren, this Khalsa is a new - fangled institution for which we have no scriptural authority,” Raja Ajmer Chand of Bilaspur replied, “Great King, you must let us worship our idols and shave our head on the occasion of a death in our family.” (M. A. Macauliffe: V 93 - 101; H. R. Gupta: I - 280- 281). Guru Gobind Singh had to fight twelve battles after the creation of the Khalsa. The first one was in the same year of the Khalsa (1699) when the hill chiefs lodged a complaint against the Guru with the Delhi Darbar that the Guru had created a new sect and was instigating them to revolt. The Mughal government sent a force of 10,000 under its generals to assist the hill rajas. When this army was defeated, the hill chiefs got together again, and their combined forces surrounded Anandpur. (M. A. Macauliffe: V 124-126) They could not dislodge the Guru. After facing one defeat after another, Raja Ajmer Chand was distressed on seeing the increasing power and glory of the Khalsa. He prevailed upon other hill chiefs to join him in meeting the Emperor personally and petition him in sending large, well-equipped army commanded by select generals. This was in 1704. The Guru was informed by a faithful Sikh of the result of Raja Ajmer Chand’s mission to the Emperor. In this exigency the Guru invited help from his Sikhs. Hari Ram Gupta (Vol I Page 288) quotes one such letter: “Sri Guruji addresses the letter to Bhai Sukhya, Bhai Mukha, Bhai Parsa. The Guru would take care of all his disciples. Repeat Guru, Guru. You will have the best in life. The entire community is my Khalsa. Come with cavaliers, footmen, gunners and daring youth. Every Sikh young man coming to pay respects would be blessed ... “ Thousands of armed Sikhs came. The combined Mughal and Hill Rajas’ army surrounded Anandpur, and all means of ingress and egress were completely cut off. After suffering heavy losses, when food and water scarcity increased, the Guru was prevailed upon by Sikhs and his family to accept the offer of the Emperor, sworn on the Quran, that the Guru would not be harmed if he evacuated Anandpur. Guru Sahib agreed reluctantly. In the midst of rain, cold and darkness, Guru left in two parties, but was attacked on the banks of Sirsa. Guruji managed to cross over with two of his sons and 40 other Sikhs including the five "Piaras". In the subsequent battle of Chamkaur Sahib, he lost his two elder sons and three "Piaras", and had to bow to the wishes of the Guru - Khalsa and leave Chamkaur Sahib at night alongwith the remaining two piaras. While staying at Hehar Village with Rae Kalha, a Muslim Zamindar, Guruji sent a messenger to Sarhind to bring news about the rest of the family. Here he also wrote and despatched his first letter of victory called Fatehnama to Aurangzeb. In this letter Guruji stated that “When an affair passes beyond all remedy, it is lawful to resort to the sword.... what does it matter if a jackal through deceit and deception killed two cubs of a lion". (Kalgidhar Chamatkar, 671, H. R. Gupta: I, 294 - 297) and (M.A. Macauliffe: V 193). He learnt about the Martyrdoms of his two younger sons, and proceeded to Dina. Here, he wrote a long letter, in chaste Persian, entitled "Zafar-Namah", the Account of Victory, and sent it to Aurangzeb through Bhai Daya Singh and Dharam Singh. Earlier, Aurangzeb had invited the Guru to his court by swearing on the Quran that no harm would he done to him. The Guru declared him a liar and treacherous: “Were you to take a hundred oaths on the Quran, I would not trust you in the least", “Come to the village Kangar, and after that we will meet", “Come so that we may talk to each other, and I will treat you well” (verse 60). “What does it matter that my four children are killed, as the “coiled Cobra" is still alive (verse 78); “The idol worshipping hill men want to kill me, because they are idol - worshippers and I am an idol breaker” (verse 95); The Zafar Nama tells us, in unmistakable terms, that one should not lose courage even when faced with heavy odds, that peace is desirable but not without honour, that in negotiations compromise is essential but not on the terms of the tyrant. Several important conclusions can be drawn from this last battle of Guru Gobind Singh which are beacons for the Khalsa : (a) This battle, as also all the previous battles fought by Guru Gobind Singhji and also the subsequent battle of Mukatsar, were defensive battles and Guruji never allowed the Sikhs to chase the fleeing attackers, or gain territory. (b) In all battles Guruji and his Khalsa were heavily outnumbered but never lost their courage, and did not retreat. © Guru Sahib was well aware of the last onslaught and the big well-equipped Mughal army coming to dislodge him. Indeed, the last battle of Anandpur was the final test for the Khalsa, and hence Guruji had sent a call to the young Sikhs to come over with all their weapons. He wanted to test them whether they had learnt the central idea of the complete Sant-Sipahi as enunciated by Guru Nanak :" If you want to play the game of love, then come with your head on your palm. Walk this way and give your head without hesitation." (d) Guruji could have evacuated Anandpur to avoid conflict and saved his family and the Sikhs, but every action of the Guru was going to be interpreted by the Khalsa as their future course of action in similar situations. It is the hallmark of Khalsa soldiers that they do not run away from the battle-field when facing heavy odds. They prefer to lay down their lives. (e) The Gur’su writing two letters of victory after suffering such heavy losses,- thousand of Khalsa and all his four sons, showed that the result of a battle depended upon the preservation of spirit of defiance. In the mood of ecstasy in which he wrote these letters showed that he indeed had triumphed and the Khalsa had not been cowed down. The Second Triumph of The Khalsa : This is signified in the heroic way in which Banda Bahadur and his 740 followers met their end after capture in 1716. H. R. Gupta (II page 29) quotes several sources that when Banda was captured alongwith 740 followers, “The following articles were recovered : (whether he indeed surrendered, or submitted to a ploy, is not under discussion) : Swords 1000, Shields 278, Small Kirpans 217, Matchlocks 180, Bows and arrow cases 173, Daggers 114, Rupees 600, Gold Mohars 23 and a few gold ornaments", “With this beggarly equipment in men, money and materials and living in a small house with an open compound, he had defied the mighty Mughal Empire for over eight months! No better record than this challenge can be traced anywhere else in world history". The countenance of these brave Sikhs is described by an eye - witness in the following words, as quoted by Khushwant Singh (Volume I, page 115 - 116) from “Ibrat Nama” by Mirza Mohammod Harisi; “Those unfortunate Sikhs, who had been reduced to their last extremity, were quite happy and contented with their fate; not the slightest sign of dejection or humility was to be seen on their faces. In fact most of them, as they passed along on their camels seemed happy and cheerful, joyfully singing the sacred hymns of their Scripture. And, if any one from among those in the lanes and bazaars called out to them that their own excesses had reduced them to that condition, they quickly retorted saying that it had been so willed by the Almighty and that their capture and misfortune was in accordance with His Will And, if any one said : ‘Now you will be killed', they shouted : ‘Kill us’, when were we afraid of death."? The executions began on March 5, 1716 and continued for a week. Besides thousands of people, two Englishmen, John Surman and Edward Stephenson, who were then in attendance at the Mughal court, sent the following despatch to the East India Company. “The great Rebel Gooroo who has been for those twenty years so troublesome in the subaship of Lahore is at length taken with all his family and attendants by Abdus Samad Cawn, the suba of that province. Some days ago they entered the city laden with fetters, his whole attendants which were left alive being about seven hundred and eighty, all severally mounted on camels which were sent out of the city for the purpose, besides about two thousand heads stuck upon poles, being those who died by the sword in the battle. He was carried into the presence of the king, and from thence to a close prison. He at present has his life prolonged with most of his mustadis in hope to get an account of his treasure in the several parts of his kingdom and of those that assisted him, when afterwards he will be executed, for the rest, there are a hundred each day beheaded. It is not a little remarkable with what patience they undergo their fate and to the last it has not found that one apostatised from this new found religion” (J.T. Wheeler), Early Records of British India, P 180, Khushwant Singh Vol. I. Page 116) On being asked about his conduct Banda replied. “I will tell you, whenever men become so corrupt and wicked as to relinquish the path of equity and abandon themselves to all kinds of excesses, then Providence never fails to raise up a scourge like me to chastise a race so depraved; but when the measure of punishment is full then he raises up men like you to bring him to punishment". (Siyar-Ul-Mutakharin, 79-80) Describing the execution of Sikhs, an offer was made to spare their lives if they would become Musulman. None agreed. They uttered Wah-Guru, Wah-Guru, and tried to outbid one another in offering themselves for sacrifice saying “me, mukta (deliverer) kill me first. They had no fear of death and they called the executioner, Mukta, or the Deliverer. A notable event is recorded by several historians that there was a young newly-married lad among Banda’s followers. His wife and mother reached Delhi and succeeded in submitting to Prime Minister, Sayyid Abdullah that the boy was not a Sikh, nor the follower of the Guru and that his life should be spared. The further scene was witnessed by Khafi Khan and Khushal Chand. Khafi Khan says that when a police official was setting him free the boy declined to go, saying: “My mother is a liar. I am in heart and soul a devoted disciple of my leader, finish me quickly with my companions". Khushal Chand writes that the lad declined to recognise his mother and wife. “ I do not know whose mother she is, and from where she has brought this girl. My companions have gone, I have no time to lose. The delay is painful to me". Saying this, he put his head before the executioner (H.R. Gupta Vol II Page 32-33 quoting Tarikh-e-Muhammad Shahi, 2476; Ganda Singh 229, f.n.). The way these 740 or 780 Khalsa jawans met their end so heroically, remaining in ecstatic Charhdi Kala, was indeed a great Triumph of the Panth in 1716. If even one of them had flinched and left the Khalsa fold, it would have set a bad example and shaken the strong edifice of our creed. This notable event needs to be commemorated and celebrated befittingly every year by our Raagis, poets, Dhadis and painters to being into limelight the line in our daily Ardas(Prayer) “Sikhi Kesaan Swasaan Naal Nibhai - Bolo ji Waheguru.” The Third Triumph of The Khalsa in 1984 : Our history is replete with scores of instances where Sikhs singly, or in groups, sacrificed themselves displaying lofty spirit of the Khalsa. Many such heroic deeds find mention in our daily Ardas (Prayer). Due to our negligence, our non Sikh brethren, in India and outside, have remained in the dark about the Khalsa heritage of Shahidi or Martyrdom. Even own children regard this litany in our Ardas as a part of the Sikh folklore. It is in this context that I regard the events of 1984 as the Third Great triumph of the Khalsa. Inspite of the media giving perverted and distorted coverage, as time passes the bare facts would stand out and cannot be hesmirched. It is strange that many of our own people have not understood the essence of our great victory in its true light. In August, 1982 All Akali leaders started their peaceful Dharam Yudh Morcha under command of Sant Longowal after praying and vowing at Akal Takht that they would not give up their struggle unless and until their main demands of acceptance of Anandpur Sahib Resolution (which was for greater autonomy to Punjab as well as other states and stoppage of Digging of Sutlej-Yamuna Link Canal because Punjab had no surplus water) were conceded. Damdami Taksal, Babbar Khalsa, Dal Khalsa, Akhand Kirtani Jatha and all Akali groups had joined hands. The Government, however, refused to accede to the demands of the community. An all-round media campaign was launched to malign the Sikhs and project the Morcha as being against the Hindus of Punjab, indeed, as a movement for secession. To start with, hunks of beef were thrown in temples, and cigarettes and biris were thrown in Darbar Sahib. An impression was created that hundreds and thousands of Hindus were being killed in Punjab and preparations were afoot to launch an armed movement to turn out the Hindus from Punjab. During the Asiad, 1982 all Sikhs travelling to Delhi through Haryana were humiliated. Well-known Sikhs, even those belonging to the Congress, and serving or retired army generals, were not spared. In response to the call for a peaceful ‘Rasta Roko' on 4.4.1983, the peaceful agitators were met with by unprovoked and indiscriminate firing by the police. A fact-finding team of opposition leaders, including A.B. Vajpayee and Harkishen Singh Surjeet, was “shocked by the devastation at Malerkotla and Kup Kalan", and came to the conclusion that the ‘excesses committed by the police were heart-rending'. In the same vein, after a peaceful Punjab Bandh, in response to the call of Sant Longowal on 8.2.1984, a counter bandh called by Hindu Suraksha Samiti on 14.2.1984, which resulted in large-scale and widespread violence against Sikhs, desecration of Gurdwaras all over Himachal, Haryana and Punjab. Hindu mobs attacked the Sikhs at 56 places in Amritar. A mob led by an ex-BJP MLA smashed a model of Darbar Sahib kept at Amritsar Railway Station and stuck a burning cigarette in the ‘mouth' of Guru Ram Dasji’s picture kept at the same place. This is just one example or the reaction as a result of the concerted campaign of disinformation against the Sikhs. Many sham negotiations were held between Akali leaders and the representatives of the Government. In these the opposition parties were also involved. Every time the Akali leaders would agree to compromise their demands, Prime Minister Indira Gandhi would back out, agreeing only to relaying Kirtan from Darbar Sahib - as a sop. Sant Jarnail Singh Bhindranwale, who had actually commenced this Morcha initially, as a man endowed with great intellect, understood the game Indira Gandhi was playing: She had succeeded in maligning the Sikhs and creating a fear psychosis; she would attack Darbar Sahib with full force to kill as many Sikhs as possible, arrest the remaining leaders to finish the Morcha. He foresaw only two alternatives before him. First, that he and his men should abandon the Morcha and come out of the Darbar Sahib. In this, not only he would have lost face, but his liquidation was certain, as several attempts had been made earlier to make him stop the popular Amrit prachar being carried out by Damdami Taksal under his leadership. He also felt that by running away from the Ardas offered at Akal Takht (that they would lay down their lives rather than give up the Morcha, without achieving their objectives), would also finish him as a religious leader. His second option was to resist the onslaught of the security forces and die a heroic death. For this, he started planning earnestly in the beginning of 1983. One by one, he prepared a number of ex-serviceman to fight and lay down their lives defending the sanctity of Darbar Sahib in the best traditions of the Khalsa. In 1757, only five Sikhs guarding Harimandir had fought with a large army of Afghans and died fighting but had not run away (Miskin - Tazakira: 165 quoted by Khushwant Singh Vol. page 146 and H. R. Gupta: Vol. II, 136). When he had collected a band of reliable head-givers, he put them in separate rooms to recite Mul Mutra and Gurbani for 15-16 hours a day, away from the gaze of outside world. Bhindranwale felt emboldened, and during his address to the annual conference of Sikh Students Federation held at Manji Sahib in Sept. 1983, he made the following declarations : (1) That he had taken part in the Ardas at Akal Takht in Aug. 1982 wherein he, along with other leaders, had taken a vow that they would continue their peaceful Morcha till their demands, specially those contained in the Anandpur Sahib Resolution, were met. He would not compromise and would rather lay down his life. (2) He was convinced that Indira Gandhi would never accede to their demands and that she would set up many more phoney negotiations and then send the army to Darbar Sahib with the hope that the Sikhs would not only surrender physically but would give up their demands. (3) He repeated his resolve that he would resist the entry of the army into Darbar Sahib with all his might and that he was fully prepared to meet any eventuality according to the long established Sikh Traditions. He and his men would give a good account of themselves by killing large number of army personnel before laying down their lives. They would never surrender. General Shahbeg Singh, of Mukti Bahini fame, had joined him and offered him not only his head, but also expertise, in putting up formidable resistance. The whole Darbar Sahib Complex had been open for everybody and no part had been barricaded. Plain-clothes intelligence men were everywhere. Government agents had gained the confidence of all important Akali leaders, and one of them was a close aid of Bhindranwale as well. Nobody could enter the Darbar Sahib Complex without being searched by police and para - military Forces. The government must have known that Bhindranwale had only 303 rifles and their ammunition. Many are of the view that these were sent by the Government in the Langar Kar-Sewa trucks to instigate and embolden the Sant. CRPF fired on the Darbar Sahib Complex, all day on June 1, 1984 killing 8 persons in the parikarma; the bullets had left 36 marks on the Golden Temple, which were duly reported. There was no firing from inside. Bhindranwale’s men were to fight only a defensive battle and were to take on the army only when they attempt to enter the complex. When the army invasion commenced on June 3, 1984 - the Shahidi Gurpurab of Sri Guru Arjun Dev Ji - then the army had got ready a team of workers who were to quickly repair any damage and cover it up. They were fully confident that the whole affair would be over in minutes and they would kill and capture the remaining leaders in no time. The army had not given any ultimatum for people inside to come out with raised hands and surrender or face the army attack. The army attacked 40 other historic holy Gurdwaras simultaneously, which exposes their objective. Bhindranwale’s 40-50 men put up dogged resistance and the army suffered tremendous losses. For two days, Indian infantry resorted to deadly firing with machine guns, rockets and mortars, hoping that Sant Bhindranwale and his man would be frightened into submission. On June 6, thirteen battle tanks trundled into the Complex, seven of them trampling the Parikarma. On June 7, in the evening Doordarshan news bulletin an army officer remarked that “they all (Sikhs) died fighting and none of them surrendered with arms". Bhindranwale had indeed triumphed in Sikhism’s best tradition as he and his associates died fighting. It is strange that many simplistic Sikhs still hold that Bhindranwale is responsible for desecration of Darbar Sahib and Akal Takht, and that he should have come out earlier and fought from outside. They scarcely realise that Bhindranwale had no intention of fighting the Indian army or the police or paramilitary forces. He was engaged in Amrit prachar and was propagating against the use of Alcohol and drugs. Circumstances took him inside the Complex and he could not come out honourably except by laying down his life for the dharma. The essence of this third triumph of the spirit of Khalsa is something quite different, which very few Sikh intellectuals have realised. The events preceding Operation Bluestar were planned to create a rift between Hindus and Sikh not only of Punjab, but all over. The minds of the Hindus has been poisoned and they hailed this event with one voice. A.B. Vajpayee remarked that this should have taken place six months earlier. Others considered this as the correct action at the correct time. Inspite of all the propaganda, and grave provocation of attacks on their holy Gurdwaras, and repeated belligerence of Hindu mobs all over Northern India, the Sikhs never retaliated and no Sikh mobs attacked Hindus, their temples or their property anywhere. As soon as the news about the army attack on the Darbar Sahib trickled, Sikhs started marching towards Darbar Sahib in their thousands. Not only that, about 6,000 Sikh army jawans left their barracks and started marching towards Amritsar. Nowhere did those Sikhs attack any Hindu on the way. Indira Gandhi’s calculations had misfired. Operation Bluestar was followed by ‘Operation Woodrose' where army entered all Punjab villages hunting for Amritdhari (Baptized) Sikhs. In spite of large scale torturing and killing of Sikhs, Sikhs did not retaliate by killing Hindus even then. Indira Gandhi and her advisors had expected that Sikhs would attack Hindus and this would give the government an obvious and justifiable reason to eliminate them by large-scale army and air force action. Her agents were ready all over India so that, in that eventuality, they would attack all Sikhs outside Punjab, killing them, looting and grabbing their property. In spite of the gravest provocations, Sikhs did not rise in anger. The way the Sikhs were attacked in trains, buses, on the roads and killed in thousands all over India in an organised pattern for three days in Nov 84 following the assassination of Indira Gandhi, is a clear pointer that these mob attacks had been planned in the wake of Operation BlueStar. Even following such large scale murderous attacks, the Sikhs never thought of attacking innocent Hindus. Only at few places they offered taken resistance to the attacking mobs. In spite of facing heavy odds for over a decade and a half, and suffering tremendous loss of life, property and prestige, the Sikhs spirit has triumphed in the end. They have managed to survive when they were in great danger of being wiped out. Indira Gandhi’s nefarious plans lie in tatters, so does her party and government. Let us join in thanksgiving to celebrate the advent of Guru Gobind Singh triumph of Spirit of the Khalsa that shall never die , for it has been nurtured by the blood of our Gurus, Sahibzadas and countless martyrs following in their footsteps.

What was JASBIR (SARKARI) SINGH RODE doing with JAGMEET (SARKARI) SINGH BRAR at the time of HARNAM SINGH DHUMMA'S DASTARBANDI?

http://www.nysun.com/article/10958 The upcoming World Cup qualifier between Mexico and the USA in Mexico City's huge Azteca Stadium means little as far as the World Cup is concerned - both nations will qualify for Germany 2006 without difficulty. At the same time, it means quite a lot to the Americans, and it means everything to the Mexicans. For the Americans, it would be nice to improve on their dismal 0-21-1 record in Mexico since 1937 - but losing to their talented neighbors is not exactly a disgrace. For the Mexicans the stakes are much higher. Losing to the gringos on home soil would be shameful, unthinkable. On top of that there is the recent memory of World Cup 2002, when Mexico, playing excellent soccer, progressed to the knockout stage before being eliminated in a humiliating 2-0 loss to the U.S. That did not go down well. Bowing out in the second round was nothing new to the Mexicans - it had happened in the two previous World Cups - but to be beaten at futbol by the gringos, that was too much. Toward the end of the game, Mexican captain Rafael Marquez lost his cool and was ejected for a brutal foul on the USA's Cobi Jones. Marquez's frustration was felt throughout Mexico. The safety valve of futbol, the one important activity in which the Mexicans could rightfully claim easy superiority over the rich, arrogant gringos, was threatened. I suppose we're talking about bragging rights, but the term is not nearly strong enough to encompass the deeply held feelings of an entire nation that soar way above sports, off into the area of national psychology. Sunday's game, then, is an opportunity for the Mexicans to restore the natural order of things, to show that they can play soccer, and that the gringos should stick to baseball. If only it were that simple. The Mexicans are clearly nervous. Their recent 1-5-1 record against the USA gives cause for alarm, the lone win being by the minimum 1-0 scoreline in the Azteca in 2001. The anxious mood was not eased last month when the highly fancied Mexican youth team was beaten in an Under-20 World Cup qualifier, not by the USA, but even more insultingly, by the inferior gringos from Canada. The Mexican squad for Sunday's game has been in training camp since March 16, and coach Ricardo Lavolpe has refused to release players for important club games this week. The reason given by national team director Guillermo Cantu - that this match is the most important in the qualifying competition - does not add up. The real reason is national pride. And, for Lavolpe, the wish to hang onto his job. The coach has not had an easy time lately. An Argentine, he has faced a constant barrage of criticism - of both his nationality and his soccer savvy - from Mexico's most famous player, Hugo Sanchez. In the 1980s, Sanchez was a huge star and prolific goalscorer with Real Madrid. Now he coaches Mexico City's UNAM Pumas, and seems determined to force the ouster of Lavolpe, repeatedly claiming the national team job as his own. A loss to the Americans on Sunday would likely prompt Lavolpe's departure. The American Bruce Arena, meanwhile, enjoys what must be the most comfortable working atmosphere of any coach among soccer's top 20 countries (the U.S. is currently ranked 11th by FIFA; Mexico is sixth). Arena faces no noisy opposition, no vituperative enemy seeking his job. An occasional friendly press conference where the questions rate high on the banality scale is about as tough as it gets. Mostly, this is a measure of the sport's status in this country. But part of Arena's easy ride comes from his own success since his appointment as national team coach in 1998. In that year, the U.S. was ranked 22nd in the world; a rise of 11 places at the competitive top end of the rankings is an impressive achievement. Arena has simply silenced his critics by building his team into a genuine world force. Any doubts about that were swept aside by the Americans' performance in Korea in 2002. The U.S. is now a formidable opponent for any country, and is challenging Mexico as the dominant power in Concacaf - the North and Central American and Caribbean region of world soccer. The U.S. has not lost to an opponent from the region in 31 games dating back to 2001. The latest success came on Saturday with a straightforward 1-0 win over Honduras. This was an exhibition game, but there was much for Arena to enthuse over, for he fielded a team made up of MLS players - none of the American stars playing overseas were called up. Honduras was limited to just two shots by a defense that relied heavily on 20-year-old Chad Marshall and 23-year-old Nat Borchers. The team will look very different in Mexico City on Sunday, when Arena will call on the European expats, including Landon Donovan, DaMarcus Beasley, Tim Howard, Claudio Reyna, Steve Cherundolo, Carlos Bocanegra, and Eddie Lewis. The Argentine-born Pablo Mastroeni, who has emerged as a pillar of midfield strength and captained the U.S. team against Honduras, feels good about the upcoming Mexico game: "It's going to be a great challenge in a great environment. This is what we live to do, to play in front of 100,000 people. With the decent camp we've had and the effort the guys have put out and the results we've gotten ... I think we're ready." Mastroeni's comments are revealing: low-key, confident, and not looking for excuses. There was a time not so long ago when any pre-Azteca Stadium remarks from American players would feature apprehensive comments about the difficulty of playing in Mexico City, with its hostile fans, its altitude, and its smoggy atmosphere. Now the Americans are playing it cool. And the Mexicans are nervous. In November 2003, the Mexicans had a sweet moment of triumph over the gringos when they beat them at their own game, knocking the U.S. out of the baseball qualifiers for the Athens Olympics. Listen to what Tommy Lasorda said then: "I can't believe it! It's a shock and a disgrace ... Baseball is America's game. This is sad, very sad." Change the sport to futbol, the country to Mexico, up the intensity and the passion of those feelings about 1000%, and you have some idea of what the national mood of Mexico will be, should the Americans pull off an unlikely win on Sunday.

mr. nanosecond, what you mean by "Finally a good thing that US has done...?" Is this the only good thing my GREAT COUNTRY ever did? The following is highly recommended for you: Disease: CEREBRUM malfunction Cure: CEREBRUM re-furbishment Prescription: AMERICAN HISTORY

Waheguroo Ji Ka Khalsa, Waheguroo Ji Ke Fateh

Well, DHANWANT SINGH of ROOHANI TRUST (NAWANSHAHAR) was a great KATHAKAAR, NITNEMI (was convicted of rape). Next, you will say MANJIT SINGH KALKATTA is also a panthic leader.

http://www.outlookindia.com/pti_news.asp?id=70248 Former SGPC Secretary Kulwant Singh Randhawa, who served SGPC for 43 years in various capacities till 1999, in his forthcoming book on SGPC, has lifted a lid on the alleged tainted role of the government machinery for getting its "yes men" on key religious seats to influence Sikh politics prior to the operation "Operation Black Thunder" and thereafter. Speaking to reporters here today, Kulwant Singh revealed alleged modus operandi how the Central Government indirectly took the reins of Sikh politics by installing its own mouthpieces on the important religious seats. "The terrorism which was spreading its fangs in the late eighties and early nineties was totally synthetic and Government sponsored", he said. In his book, Kulwant Singh targeted the then Deputy Commissioner Sarabjit Singh for his biased role. The book written by the Deputy Commissioner "Operation Black Thunder- an eye witness account of militancy in Punjab" reveals only one side of the coin and is presenting half truth. Kulwant Singh alleges all the 23 militants arrested by the security forces during the "Operation Black Thunder" were later on released, as these militants sneaked into the Golden Temple with arms and ammunitions in alleged connivance with the Government agencies. Denying the contentions of Sarabjit Singh that arms and ammunitions made way in the Golden Temple in the construction material meant for the Kar Sewa and of Akal Takht, he said "there were several police pickets around the Temple besides presence of policemen in muft inside the temple. In such circumstances, how come that arms found way in temple without being noticed by security agencies. Referring to the tainted role of Sarabjit Singh, Kulwant Singh said "immediately after the Operation Black Thunder, he requested the Deputy Commissioner, for removing human excreta lying in bins inside the temple to restore the sanctity of the Golden Temple. But the Deputy Commissioner acceded to my request only after getting wide publicity in the media". "So much so, Deputy Commissioner Sarabjit Singh, after the Black Thunder Operation, became despot and started his direct interference in the routine SGPC functioning", Kulwant Singh alleged. "Deputy Commissioner Sarabjit Singh directed that each and every activity of the SGPC should be reported to him and no SGPC meeting should be held without his prior consent". He alleged many SGPC employees were seen sitting with the then SSP Izhar Alam to give him daily briefing on the SGPC affairs in 1988. Kulwant Singh further alleged the then Jathedar of Akal Takht Jasbir Singh Rode was working on the behalf of the Government. The things came to light when he refused to accept the security cover offered by the SGPC on a plea that he was having his own arrangements. Later on all his security guards turned out to be the officials from the Government agencies. When Operation Black Thunder was launched on June 11, 1988, the curfew was clamped around the Golden Temple and no body was allowed there, Kulwant Singh said. "But Jasbir Singh Rode who came here from Lundhiana along with his cavalcade of five cars and ammunations was allowed to enact a surrender drama outside Golden Temple". Kulwant Singh said after the Operation Black Thunder it was well established that Jasbir Singh Rode, Jathedar Akal Takht Jaswant Singh, Jathedar Takht Damdama Sahib, Swinder Singh Jathedar of Kesgarh Sahib, Kashmir Singh, Head Granthi of Akal Takht and Gyani Puran Singh Head Granthi of Golden Temple were all the blue eyed persons of the government and were working in the temple to watch the interest of the government. He alleged the district administrations had clear instructions from the high ups to safe guard the interest of these persons at all costs, while on the other hand SGPC was firm on removal of these persons. In a secretly held first executive meeting after the Operation Black thunder in 1988, under it s then President Ujagar Singh Rangreeta, SGPC passed a resolution sacking Jasbir Singh Rode, Jaswant Singh, Swinder Singh and Jathedar of Kesgarh Sahib Kashmir Singh while holding them guilty for their anti panthic (anti religious) activities. At the <admin-profanity filter activated> end of the meeting, the Deputy Commissioner appeared on the scene and demanded the proceedings of the meeting, which SGPC executive refused to divulge. At this all the members were whisked away to the police station, Kulwant Singh alleged. In the meanwhile, when all this drama was going on, one of the executive members gave a slip to the police and escaped from the scene. He flashed the proceedings of meeting to the media to add to the embarrassment of the administration, he said.

You are right, HIS REPUTATION is already down the flush since 1984.

LINK--->>> http://allaboutsikhs.com/history/his0304.htm 1716 Marked the killing of Sikhs in Delhi, under the protection of Sarabrah Khan. 100 Sikhs were killed on the first day. 1947 The Pakistan Holocaust began. 1953 Akali led government of PEPSU province dismissed without any ground. 1988 Jasbir SIngh Rode, a nephew of Jarnail Singh Bhindrawalae, who had been nominated as the Chief Granthi of Sri Akal Takhat, was won over by Rajiv Gandhi, while he was in jail. Under a secret agreement he was released on this day. He tried to confuse the Sikh masses as planned but the Sikh nation rejected him in the same manner as Ragi Darshan Singh. He called a meeting of Sarbat Khalsa at Talwandi Sabo on APril 13, 1988. Even this congregation declated that the Sikh nation would not compromise its freedom. // - Ref. THE SIKHS' STRUGGLE FOR SOVEREIGNTY, An Historical Perspective By Dr. Harjinder Singh Dilgeer and Dr. Awatar Singh Sekhon. Edited By: A.T. Kerr Page 128. xxxx SIGNIFICANT OBSERVANCE include Maela Dehra Baba Nanak. ==> DEHRA BABA NANAK, in district Gurdaspur, tehsil Batala, on the southern banks of river Ravi, 22 miles from Gurdaspur city, where Guru Nanak shed his earthly body. This place was initially known as Kartarpur. Here a tombstone was erected against Guru Nanak's expressed wishes. However, subsequent flooding of river Ravi, buried the tombstone along with the whole city. The new city, established by LashmiDass Ji (son of DharamChand Ji), was named "Dehra Baba Nanak". Further a new tombstone was erected to mark Guru Nanak's departure from this world. Maharaja Ranjit Singh and Sud Singh and sangat collectively constructed the Gurudwara at this place. There is extensive jagir associated with this Gurudwara. Annual maela celebrations are held here in Vaisakhi, 20th Fagan, and Sradhas. Today, Dehra Baba Nanak is a railway station on the Amritsar Vaerka line, which is 38 miles from Amritsar. -Ref. Mahan Kosh

http://www.sikhstudies.org/Periodicals.asp?TtlCod=452 About Us ActivitiesPublicationsContact Us PeriodicalsWISERHome Background Objectives Achievements Latest Search Seminar 15 Nov Periodicals July 1999 Articles By Sangat Singh JATHEDAR AKAL TAKHT IN HISTORICAL PERSPECTIVE SANGAT SINGH**IThe recent unseemly controversy involving the Jathedar, Akal Takht, and contradictory pulls and pushes to which the office of Jathedar Akal Takht has been subjected, making it the fulcrum of the conflict leading to the ouster of Jathedar Gurcharan Singh Tohra from the Presidentship of the Shiromani Parbandhak Committee, has helped to bring into sharp focus various issues relating to the powers of the Jathedar, or Head Priest of Akal Takht. In view of assertions, direct and indirect, by Jathedar Akal Takht in person, and by some persons from the pulpit of Akal Takht in the post-1984 era, specifically from January 1986, when gun-wielding youth seized Akal Takht and started the era of playing havoc with the Sikh institutions, there is a need to look into the powers such elements have since claimed. Briefly, is the jathedar, or the group that effects a coup and seizes Akal Takht, a sovereign power, or supreme, as they claimed him to be ? In short, can the jathedar act as a dictator, i.e., a centre of absolute power, imposing his will on the Khalsa Panth ? Or by deduction, can the jathedar claim himself to be a deputy or the Khalifa of Guru Nanak or Guru Gobind Singh in the present context ? Is he infallible ? Also germane to the issue is the last testament of Guru Gobind Singh, abolishing personal Guruship and transferring it to the (Adi) Granth and the Panth. There are various other issues relating to qualifications, aptitude, and temperament of the jathedar, especially in the context of the Sikh diaspora, and the widespread apostasy that the Panth is facing, and the concerted attack at the hands of Brahminical forces underpinned by the state, on the one hand, and Christian missionaries, especially the McLeodian school of thought, operating from various centres of learning in the West, under the pretence of academic freedom.This is not the first time that such a situation has arisen. The capture of Akal Takht, or rather the Harmandar Sahib complex by the Minas, the dissident sect, for over six decades in the 17th century, and later the government control over Harmandar Sahib which started in 1825 under Maharaja Ranjit Singh and lasted till 1920 under the British, can be identified as two such periods. The third such era started in January 1986 when the gun wielding ‘militants’, with the complicity of the government of India, seized Akal Takht — the Golden Temple Complex — and started imposing their will on the Sikh Panth. Seen from that aspect, can the present struggle involving Bhai Ranjit Singh be seen as a culmination of the era, marking the liberation of the Panth from obnoxious and hostile forces ? Despite the fact that the voice of the forces that have emerged on top in this struggle is mute or weak, and they are not evocative as to their ideology and motivation, there are signs that the developments have the propensity to take a positive course and direction that will benefit the Panth. It at least marks a change, or is a departure from an era since the 1960s, which would pave the way for a positive development.IIThough the concept of an admixture of raj and jog was extant in the times of Guru Nanak, it was reserved for Guru Hargobind to formally construct Akal Takht or Akal Bunga in 1608, as a centre of empirical power. Guru Hargobind specifically said that when he was in Harmandar, he was a saint, and he was a king when he was in Akal Takht. It must be understood that a mound of earth existed at the site since the times of digging the Amritsar sarovar, and was earlier used by him as the site for his coronation as sixth Guru after the martyrdom of Guru Arjun Dev. Bhai Gurdas was appointed as its first mukh sevadar or chief priest. Bhai Gurdas and Bhai Budha, who was chief priest of Harmandar, together kept the Sikhs in harness during the seven year long period of incarceration of Guru Hargobind in Gwalior fort.It is not the scope of the present paper to dwell on the circumstances under which Guru Hargobind in 1634, was forced to change his headquarters to Kiratpur Sahib and the Harmandar complex along with Akal Takht fell to the control and management of dissident Minas. At the time, when the eighth Sikh Guru breathed his last in 1664 without openly naming his successor, Harji, who too claimed for himself to be the eighth Guru, was in control. From all available sources, he was a man of high calibre, very competent, with a high degree of scholarship. But he could not visualise, nor did his advisers devise this theory for him, that Akal Takht was a source of supreme authority. With that, he could have prevented Baba Tegh Bahadur becoming the ninth Sikh Guru. The Akal Takht played no role at that crucial time. Similar was the situation when the five Sikhs at Chamkaur ordered Guru Gobind Singh to make his escape for the good of the Panth. And, last but not least, Guru Gobind Singh, at the last moment of his life abolished personal Guruship, and transferred it to (Adi) Granth and the (cumulative) Panth, without bringing in the Akal Takht or any other shrine. We must keep in mind that the seventh, eighth, and tenth Sikh Guru never visited Amritsar, while the ninth Sikh Guru, who sought to do so, was prevented from entering the precincts of Harmandar Sahib. Also, the concept of miri and piri, or supremacy in spiritual and empirical matters, lay with the person of the Guru, and not with any seat or place consecrated by any of them. Logically speaking, keeping in view that the concept of raj-jog, miri-piri, or sant-sipahi emanated from Guru Nanak, the headquarters could lay at Nankana Sahib or better still at Kartarpur, on the river Ravi, where Guru Nanak spent the last 18 years of his life. But since Guru Nanak himself had wanted his successor to move to Khadoor Sahib, and separated the person of the Guru from any particular place, no sanctity was attached to places associated with the Sikh Gurus. Pilgrimages to places associated with the Sikh Gurus did not start till after the lifetime of the ten Gurus.IIIIt was the need to ingrain the concept of Granth and Panth in the Sikh psyche that made Bhai Mani Singh (who took over as head granthi of the Harmandar complex, including the Akal Takht, in the post-Guru Gobind Singh period) to lay emphasis on Harmandar and Akal Takht to be the fulcrum of Sikh assertion. It was he who in those dark days of persecution translated the concept of Guru Khalsa or Sarbat Khalsa, the whole community, as the corporate Guru. This led to the concept of gurmatta or Guru’s decision taken by the community under the aegis or primacy of Akal Takht.It must be kept in view that the idea of Panthic unity, i.e. unity of all or various, diverse, forces in the Khalsa was chimerical, unreal, and unachievable. For instance, the twelfth Sikh misl, Phulkian, which itself was a conglomerate of diverse parts, never formed part of Dal Khalsa, which consisted only of 11 misls. And, at the meeting of the Panth Khalsa or Sarbat Khalsa, only the leaders of the 11 misls spoke. Their followers or collaborators sat behind them and could speak only through their leaders. The decisions were taken by consensus of the leaders of Dal Khalsa, or the heads of the 11 misls, and registered with the Akalis, who manned Akal Takht or Akal Bunga, for their implementation. These Akalis on their own were not instrumental in taking any decisions. Similarly, the misls registered their gains in extending rakhi or protection to villages / areas with Akal Takht. These registrations constituted the area of occupation of the various misls. The last Sarbat Khalsa or meeting of the whole Panth, was held in 1764 when they decided to capture Lahore and establish Sikh rule. No Sarbat Khalsa was held after 1764, which marked the failure of the Akalis manning the Akal Takht, since the misls were soon on a cantankerous route.I shall soon revert to the character of the so-called Sarbat Khalsa organised in the post January 1986 period.IVNext we hear the story of Akali Phula Singh, head priest Akal Takht, around 1800, when he abused Maharaja Ranjit Singh for riding to the main gate of Harmandar on an elephant. “O kania, tainoo jhota kis ditta ae” O one-eyed man, who gave you this he-buffalo ? Ranjit Singh was at first defiant but found himself being boycotted by friends and laity. He considered it polite to bow before Akali Phula Singh, who now hauled him up for his affair with Moran, a Muslim nautch girl.Phula Singh was judging Ranjit Singh as a Sikh, and not as a Maharaja. Ranjit Singh submitted to the punishment of receiving stripes, but after he was tied to the tamarind tree and had bared his back, it was decided not to flog him. But what happened then ? Akali Phula Singh left Amritsar and retired to Anandpur Sahib, while Maharaja Ranjit Singh did not discard Moran, or change his style of living.It is not within the scope of this paper to go into the last phase of Akali Phula Singh’s life and recount his exploits on the North West Frontier. Suffice it to say that after Akali Phula Singh’s death at Nowshera, Ranjit Singh took the management of the Harmandar complex under his command in 1825, upsetting Sikh ethos and values.Following him, the English kept their stranglehold over the Harmandar Complex and allied gurdwaras. They formalised the arrangement by drawing a dastur-ul-amal (regulation of administration) in 1859, and later in 1881 appointed a Sarbrah or Manager who gained absolute powers.Now we may refer to two outlandish acts performed in the name of Akal Takht and other gurdwaras. The first was a hukamnama issued on 14 March, 1887 by “Singh Sahibs, Audhedars, Granthis, and Pujaris of Darbar Sahib, Amritsar, and also Bhai Narain Singh, Granthi, Gurdwara Tarn Taran”, a conglomerate of 29 Panthic dignitaries, against Professor Gurmukh Singh, the spirit behind the Singh Sabha movement for his falling foul of Baba Khem Singh Bedi, who was trying to assert his position as 15th Sikh Guru (for being the descendent of Guru Nanak). Even this hukamnama was not considered sufficient to oust him from the Panth. Similar hukamnamas were issued from the four other Takhts at Anandpur Sahib, Damdama Sahib, Hazur Sahib, and Patna Sahib.Two things stand out. One, a hukamnama from Akal Takht alone was not considered sufficient; and, two, the concept of five Sikhs constituting a panel to inflict tankhas or punishment was absent. The hukamnama was specifically withdrawn by the World Sikh Convention in 1995. The second incident I would like to refer to was the conferring of a siropa, or robe of honour, on General Dyer and Capt. Briggs at Akal Takht in 1919, after the Jallianwala Bagh massacre, and admitting both of them within the fold, or brotherhood, of the Khalsa, without their keeping keshas, or giving up smoking. This caused a furore and fed the flames of the Gurdwara Reform Movement.VWith the beginning of the Gurdwara Reform Movement in 1920, Jathedar Teja Singh Bhuchar was the first to take over as Head Priest of Akal Takht. He was jathedar of a jatha; the headship of Akal Takht did not confer upon him the title of jathedar. After the enactment of the 1925 Gurdwaras Act, the title of the head priest is mukh sewadar. It is another matter that by courtesy the head is called jathedar. So is the position of head priests of Anandpur Sahib and Damdama Sahib. The head priests of Patna Sahib and Hazoor Sahib never had such pretensions. They continue, till date, to be called head priests, without the honorific title of jathedar, which remains ephemeral.In the 1920s, Baba Kharak Singh, who was President of the SGPC, likened his position to that of the President of America, France, or Germany. In the 1980s, it was Jathedar Gurcharan Singh Tohra, President of the SGPC since 1973, who likened his position to that of the Pope. The point is, that during six decades after the 1925 Gurdwaras Act came into effect, no one in his senses claimed any superior position for the head priest or so-called jathedar of Akal Takht as a supreme or paramount power.In the SGPC hierarchy, till the 1960s, the position of Secretary, SGPC, a paid employee, was supposed to be higher than that of head priest or jathedar, who, for instance, was made to wait outside the office of the Secretary to receive his salary. It was only in the 1960s, with the appearance of senior Akali leaders before the Jathedar Akal Takht, for their acts of omission and commission, that there was elevation in the status of Akal Takht Jathedar, and the SGPC caused his salary to be delivered to him in his office. Harjinder Singh Dilgeer in his well-researched work on Akal Takht has delineated the character and aptitude of some of the head priests of Akal Takht. None of whom could, or did issue a hukamnama without extensive prior consultations with a cross section of Panthic set-ups.VIThis brings us to the most tumultuous era, when Sikhism came under direct attack of genocidal proportions. Operation Blue Star and the November 1984 anti-Sikh pogrom, following the killing of Indira Gandhi at the hands of her two security guards was followed by persecution of genocidal dimensions and persistent attempts to subvert Sikhism, Sikh doctrines, and Sikh institutions.This caused some new concepts to be introduced in Sikhism, and the revival of some old ones, with malice aforethought, to play havoc with the Sikh socio-religious set-up. This had a three fold impact in, one, playing havoc with the institution of Akal Takht and the gurdwara set-up; two, introduction of militancy in Sikh polity to upset the equilibrium established during the Gurdwara Reform Movement; and, three, revival of the concept of Sarbat Khalsa, this time by lumpen elements with guns in their hands and full backing of the central government or Delhi Darbar operating through the third Agency, at their back.It is not within the scope of the present paper to dilate on all these aspects. Some salient features are highlighted here : – Baba Joginder Singh’s dissolution of various Akali Dals in May 1985 and formation of an ad hoc Akali Dal from the Golden Temple Complex. – The seizure of Akal Takht, hoisting of the Khalistan flag, and dismissal of Akal Takht and Golden Temple head priests, and a host of other steps by toughs of Damdami Taksal, and students of the AISSF, serving as cat’s paw, on 26 January, 1986. – The declaration of Khalistan on 29 April, 1986 by the so-called Panthic Panj Membri Committee in the Golden Temple complex at the instance of Union Minister Buta Singh, who soon after was rewarded with the Union Home Ministry. – So-called Sarbat Khalsa at Akal Takht on 26 January, 1987 and the appointment of Prof. Darshan Singh Ragi as Acting Jathedar, Akal Takht, and replacement of a host of other jathedars and head priests / granthis at Amritsar, Anandpur Sahib, and Damdama Sahib. – Prof. Darshan Singh’s dissolution of all factions of Akali Dal including the ruling Akali Dal (Longowal) and Ragi’s attempt to emerge as fulcrum of political power, introducing new dimensions to the powers of the Akal Takht. – So-called Sarbat Khalsa of 21st October, 1987, a nonstarter, and its alignment with the intelligence set-up. – Appointment and character of Jasbir Singh Rode as Jathedar Akal Takht in March 1988 and his replacement two months later by Harcharan Singh Dilli. – Inspector General (Border) Chaman Lal’s outburst about the Government’s hand in promoting terrorism in Punjab and it having a finger in every militant pie. – Interaction between Tohra and Bhai Ranjit Singh in Tihar Jail, and appointment of Bhai Ranjit Singh as Jathedar of Akal Takht, while still in Jail in 1990, and the naming of Prof. Manjit Singh as Acting Jathedar, Akal Takht, meanwhile. – Prof. Manjit Singh’s efforts, under Tohra’s auspices, to bring about euphemistic ‘Panthic Unity’ by dissolution of various Akali Dals in April 1994, adoption of Amritsar Declaration and establishment of Shiromani Akali Dal (Amritsar), and Badal’s deft moves to save his Akali Dal from these malicious moves.All these actions were, firstly, arbitrary, high-handed and malicious in character, and, secondly, were performed at the instance of a hostile central authority, out to undermine Sikhism and Sikh institutions.As stated earlier, a threefold thrust was to undermine and subvert the institution of Akal Takht and other religious offices, and the primacy of the SGPC and of Akali Dal in Sikh affairs. Thinking men should ponder over where the Jathedar Akal Takht stood in these murky goings on for over a decade. VIINow, we come to the concept of the supremacy of the Jathedar Akal Takht. How did he become supreme ? Where did this concept originate ? We have seen how the office of Jathedar Akal Takht was tossed at the point of a gun since 1986 by unscrupulous elements, in acts of questionable validity and doubtful integrity.Event : Centenary celebrations of World Congress of Religions, at Chicago, an assemblage of Bishops, Cardinals, religious leaders, academicians, and a mixture of people from all over the world. In a show of one-upmanship, the Sikh delegation chose to equate Prof. Manjit Singh, Acting Jathedar Akal Takht, present there, as the Sikh equivalent of the Pope, to give him and Sikhism a place of primacy in the gathering. The people who did so were conscious of the mischief they were doing and its likely repercussions back home. Prof. Manjit Singh was specifically told that his elevation, if it can be called that, was for external consumption, and he should not take airs, of which he straightaway showed signs.A person from Chicago, who later played a prominent role at the World Sikh Convention in September 1995, specifically told me that he sought to disabuse Prof. Manjit Singh, telling him that in Sikhism there was no place for clergy, and that he could pray to God, Almighty, directly, without intervention of Prof. Manjit Singh or any one else. But this had little impact on Prof. Manjit Singh whose self was puffed up in vainglory. Prof. Manjit Singh was the wrong person, at the wrong stage of life, and in the wrong frame of mind.Basically being a careerist, if not a time server (for that we need not blame him in view of his age), he saw immense possibilities in projecting the concept of supremacy of Akal Takht. This was reflected at first in his efforts to dissolve various Akali Dals and the formation of Shiromani Akali Dal, Amritsar, with the Amritsar declaration in April 1994, and later the World Sikh Convention in September 1995 at Amritsar, when all sorts of persons of dubious character got positions of primacy in Sikh affairs. His insatiable cravings for funds and visits abroad to that end, and the failure to take corrective steps at the beginning of the Sikh youth’s lapsing towards apostasy (he broached the idea of calling K P S Gill to Akal Takht in 1994 but his courage failed him) were commented upon by Sikh journals like the Sant-Sipahi, Amritsar, and the Spokesman, Chandigarh.VIIIWe come to the last phase of the ongoing drama, the induction of Bhai Ranjit Singh as Akal Takht Jathedar, and the struggle leading to the ouster of Jathedar Tohra from the SGPC Presidentship.The only qualification that Bhai Ranjit Singh had to become the Jathedar of Akal Takht, was his involvement in the Sant Nirankari Chief Baba Gurbachan Singh’s killing. He spoke the truth in Court when he denied his involvement in the actual shooting. Earlier, when he had contacted Sant Bhindranwale, asking for the reward announced by him for the killing of Baba Gurbachan Singh, Bhindranwale told him that a bullet would go into his head for telling a lie at the Harmandar Sahib Complex. Frightened, he handed himself over to Giani Zail Singh, a Ramgarhia brother, who managed to send him to Tihar Jail to save him from Bhindranwale’s ire. Besides, crime and reward or achievement, do not go hand in hand. Look at the history of persons who won the Victoria Cross for heights of bravery. No one was made a King’s Commissioned Officer, much less a chief for showing extraordinary feats of bravery. Here was a man who at best had shot a bête noir, and look how he was awarded with the highest religious seat.Ranjit Singh was indebted to Tohra, both for the appointment, and for being actually inducted to that office. He repaid him when he tore up Tohra’s admission at Akal Takht of his going to Nirankari Bhawan at Patiala, in violation of an earlier Akal Takht edict prohibiting social contacts. Besides, Ranjit Singh knew little about Sikh history or Akal Takht maryada. His tying up his beard and adding his caste name as camouflage in a purchase of property is one thing. Another was his issuing a hukamnama over the langar issue, without seeming to know that Akal Takht had earlier authorised the same in the mid 1930s, and whether those who put the case before him, were doing so at the instigation of foreign elements to ground the Sikh chetna lehr, or amrit sanchar lehr, in the year of the tercentenary.First Jathedar Ranjit Singh had said that he would not interfere in the political processes of the Akali Dal, but he ended up trying to pull Tohra’s chestnuts out of the fire. Because of this, he asked the majority of members of the SGPC whether they were asking him to review his hukamnama of 31st December at the instance of extraneous elements or on their own. Finally, his refusal to accept the verdict of the SGPC executive, only goes to show that he was the wrong person to be appointed to Akal Takht. And the same applies to his predecessor Prof. Manjit Singh, Acting Jathedar Akal Takht.IXThis brings us to the concluding part. What should be the qualifications for a Jathedar Akal Takht.The write-up on the subject by Giani Kewal Singh, Jathedar Damdama Sahib, published in the Spokesman quite recently, have raised certain pertinent issues. These need detailed examination. I will confine myself to a couple of points. One, Nawab Kapur Singh in the first half of the 18th century had entrusted the work of dharm parchar to Buddha Dal, i.e. persons over 40 years of age. In the present context that would mean a person of over 60 years of age. No jathedar should be less than that age, and Jathedar Akal Takht should preferably be over 65 years of age, i.e. a person who is past the stage of settling his children, constructing a house for family living, or the need to garner wealth for these and other ends. Secondly, the Jathedarship of Akal Takht need not be confined to persons already in the religious set-up. It could well go to persons who have successfully passed their worldly life, and have sufficient attainments in the religious field to impart a fresh approach, a fresh outlook to the office of Jathedar Akal Takht. This can very well be a term appointment.This decade has already seen a failure of the institution of Akal Takht. When there was a wholesale move towards apostasy, the Acting Jathedar Akal Takht was found wanting, and was making foreign jaunts to collect funds for personal ends instead. Again, during the last couple of years, when over 200 Sikh farmers committed suicide because of economic hardship, introducing a new phenomenon in Sikhism, no jathedar of any Takht, head granthi or even a small time granthi at any of the Sikh shrines, paid a visit to them to ascertain the causes of that destructive trend, which reflected alienation from the Sikh faith. Even worse, jathedars in Punjab refused to listen to the voice of their conscience, and apply correctives to themselves.No tears need be shed at the ouster of Bhai Ranjit Singh.Let us hope that the new set-up in the SGPC will pay due attention to the issues at stake and give right directions to the office and person of Jathedar of Akal Takht and other Takhts too.¤The Pundits read books but understand not their meaning.They instruct others and walk away.Themselves they trade in wealth.They wander about the world talking falsehood,While they, who abide by the Name, are the best.Guru Granth Sahib, p. 56 Site best viewed in 800x600 resolution. Version 1.2 © 2000-2001 www.humbhi.com.

I am ready to appear before Akal Takht to explain my stand:Sarabjit http://www.dailyexcelsior.com/02july18/national.htm#2 (SCROLL ALL THE WAY DOWN) AMRITSAR, July 17: Former Deputy Commissioner of Amritsar and the author of the book titled ‘Operation Black-Thunder, An Eye-witness Account’, Mr Sarabjit Singh today said he stood by revelations he had made in his book and was ready even to appear before Akal Takht, the highest spiritual and temporal seat of the Sikhs, to explain his stand. Talking to mediapersons here, he said he was ready to appear before Akal Takht, even if Mr Gurcharan Singh Tohra was the Takht Jathedar. "I am not happy at the way politicans have reacted to my book," he said. Mr Sarabjit Singh, who was Deputy Commissioner here from 1987-92, has, in his recently released book, cited cases of the role the Central intelligence agencies played at the behest of the Union Home Ministry during the period of militantcy. The book claims that Mr Tohra who was the SGPC president had an inclination that the Centre would use the Army to flush out militants from the Golden Temple (Operation Bluestar- June 1984). The book mainly throws light on the manner in which the May 1988 operation code-named ‘Blackthunder’ was conducted when the author himself was the Deputy Commissioner of this district. The author has lauded the role of the security forces, and in particular then Director General of Police (DGP) K P S Gill, who masterminded the 1988 operation which, according to the author, was a turning point in Punjab as the militants were uprooted from their safest hideout, the Golden Temple. Rebutting Mr Tohra’s allegations that the references in the book were politically motivated, Mr Sarabjit Singh said the extracts in his book about ‘Operation Bluestar’ were direct quotes attributed to the former SGPC chief. The author in his book has written that Mr Tohra during his detention at a Government rest house in the border village of Khalra in 1989 had recalled that he was aware that the Army would launch a attack in the Golden Temple and that he had protested about this to the then Prime Minister, the late Mrs Indira Gandhi. The book has also claimed that there was a close nexus between Mr Tohra and the then Union Home Minister Buta Singh when Mr Surjit Singh Barnala was in power in Punjab. Regarding the happenings during ‘Operation Blackthunder’. Mr Sarabjit Singh said in his book he had written a day-to-day account which was factual."I wanted to tell the truth and this is what I have done", he added. Replying to a question, he said he stood by what he had written in his book that former Akal Takht Jathedar Bhai Jasbir Singh Rode was thrust upon the SGPC by the Central intelligence agencies and appointed the Takht head. The author in his book has stated that Bhai Jasbir Singh who took over as Takht head in March 1988 was arrested after ‘Operation Blackthunder’in a very reluctant manner. The author in the book has criticised the role of the then Home Minister Buta Singh who virtually went to the extent of sacking him as Deputy Commissioner and Mr K P S Gill as DGP as they had not complied with his directions during ‘Operation Blackthunder’. The author in the book has also stated that Mr Buta Singh was unhappy that the District administration had taken the SGPC into confidence after the May 1988 operation ended and restored the ‘maryada’ of the Golden Temple and also handed over the cash offerings to the committee. Regarding the role of Bhai Jasbir Singh Rode, Mr Sarabjit Singh said there was no better proof of this than the resignation of the then (1988) IGP (Border range) Chaman lal, who quit in protest against the manner the Central agencies were guiding Bhai Jasbir Singh. Mr.Sarabjit Singh said he was saddened that political mileage was being sought from his book. There could be certain mistakes in the book but by and large it was an eye-witness account, he added.(UNI)

Sikh History Timeline (TODAY IN SIKH HISTORY: OCTOBER 11th) 11th October 1710 Khalsa army fought a pitched battle and captured Rahon. Shamas Khan, the sub-Governor of the Lullander-Doab zone declared jehad against the Sikhs to check their rapid advances. As a result a pitched battle was founght. Under the cover of darkness the Sikhs retreated. Shamas Khan claimed it as a victory and left the battlefield. After his departure, the Sikhs captured Rahon. 1711 Keso Singh and six other BhaT's were buried alive, under orders of Emporer Bahadhur Shah. The other six were: Tara Singh Sevaa Singh Deva Singh Desaa Singh* (brother) Hari Singh* (brother) Narbadh Singh* (son) Keso Singh Bhatt was son of Boh-th, grandson of Keeratt, and great-grandson of Bhikhaa BhaT. They were three brothers, namely Keso Singh, Desaa Singh, and Hari Singh. 1770 The combined forces of Sikh Misls crossed the Jamuna and attacked Gangetic Doab to punish the muslim Nawabs for atrocities against their own people. 1988 Chaman Lal, the Inspector General of BSF (Border Security Force), resigned to protest the collusion of the State with Jasbir Singh Rode.

All my fellow SIKHS, whether your agree or disagree with me regarding my views about JASBIR SINGH RODE/ HARNAM SINGH DHUMMA/ etc, please accept my BENTI (a humble request) to listen audio clips of SINGH SAHIB BHAI RAM SINGH in the following links. After listening please leave a reply. (VERY IMPORTANT: MUST LISTEN THE FIRST CLIP IN BOTH LINKS) http://www.gurmatveechar.com/katha/brs.html http://www.proudtobesikh.com/khalsa/ptbsJu...?Jukebox=KATHAS

SINGH SAHIB JATHEDAR BHAI RAM SINGH JI, is the true JATHEDAR of DAMDAMI TAKSAL. SINGH SAHIB is the nephew of SANT KARTAR SINGH JI KHALSA. SINGH SAHIB JATHEDAR BHAI RAM SINGH JI became SHUDH AKHAND PATHI when he was 11 years old, and he started doing GURBANI KATHA when he was just 14 years old. HE has been a true sevadar of DAMDAMI TAKSAL and KHALSA PANTH as well. History is very unforgiving, and it always repeats itself. Just as SANT KARTAR SINGH JI KHALSA left BHINDER KALAN for MEHTA CHOWK, SINGH SAHIB has also left MEHTA CHOWK for SANGRAI instead of inviting confrontation with his own brethren. That's not all, even though SANT GURBACHAN SINGH JI had announced his decision to appoint SANT KARTAR SINGH JI KHALSA, still SANT GURBACHAN SINGH JI'S family supported GIANI MOHAN SINGH JI. In a similar fashion, SANT JARNAIL SINGH JI'S family (eg. the mole called JASBIR (SARKARI) SINGH RODE) are openly opposing SINGH SAHIB BHAI RAM SINGH JI. Please take few minutes to read the following article. http://www.tribuneindia.com/2004/20041228/punjab1.htm Dhumma’s nomination causes split in Damdami Taksal Varinder Walia Tribune News Service Chowk Mehta (Amritsar), December 27 The 300-year-old Sikh seminary — Damdami Taksal — witnessed a split once again following the nomination of Baba Harnam Singh Dhumma (36), a US citizen, as the successor of Baba Thakur Singh, six days before Baba Thakur Singh’s antim ardas. Baba Dhumma had settled in the USA in early nineties when militancy in Punjab was at its peak. Baba Ram Singh, a former priest of Golden Temple, however, claimed that he was the “real Jathedar”, as Baba Thakur Singh himself had given him “Dastar” (turban) and nominated him as the 15th Jathedar of the Taksal on June 17 last year in the USA. Baba Ram Singh and family members of Sant Kartar Singh Bhinderanwale (predecessor of Sant Jarnail Bhinderanwale), including Bhai Manjit Singh and Bhai Tarlochan Singh, president All-India Sikh Students Federation, openly supported Baba Ram Singh. They said a parallel antim ardas would be held at Gurshabad Parkash Gurdwara, at Sangrai village, Batala, instead of Chowk Mehta, as they don’t want any confrontation. The gurdwara would be the parallel headquarters of the breakaway group of the Taksal. The ideological difference between both would be that the breakaway group believed that Sant Bhinderanwale had died in Operation Bluestar, as stated by Akal Takht and the SGPC, while the Taksal (Chowk Mehta) would continue to keep the myth of Baba Thakur Singh that Sant Bhinderanwale was still alive for some more time. The split in Damdami Taksal has come after 35 years. Earlier, after the death of Sant Gurbachan Singh, his successor Sant Kartar Singh had shifted from the actual headquarters — Bhindera to Chowk Mehta in 1969. Though Sant Mohan Singh was given “Dastar” by the family of Sant Gurbachan Singh, the Chowk Mehta became the mainstream Taksal. Baba Ram Singh and his supporters claim that Gurdwara Gurshabad would become “real headquarters” of Damdami Taksal as in the past. He showed pictures of Baba Thakur Singh presenting “Dastar” and his signed statement. The eyewitness to this ceremony when “Dastar” was presented to Baba Ram Singh in the USA, including Baba Dharm Singh, Bhai Mukhtiyar Singh and Raagi Sarwan Singh (all from USA) who had specially flown here, said that Baba Thakur Singh had never backed out from his decision. They alleged that certain Taksal leaders, having vested interests, had held Baba Thakur Singh in “captivity” and spread a rumour that he (Bhai Ram Singh) was never nominated as his successor . The decision to nominate Baba Harnam Singh as successor of Baba Thakur Singh, even before the antim ardas has raised many eyebrows. Sources pointed out that this step had to be taken in the wake of moves of certain lobbies. Baba Ram Singh and his supporters alleged that the “back door” nomination of Baba Harnam Singh had created suspicion in the minds of Sikh Sangat, as no Sikh institution was taken into confidence. Today, “Dastar” was given to Baba Harnam Singh Dhumma by the “five beloved ones” including Bhai Jaswant Singh, Bhai Mal Singh — both priests of Golden Temple, Bhai Mohkam Singh, Bhai Gurdip Singh and Bhai Gurjit Singh Jagadhri. Bhai Jasbir Singh Rode, a former Jathedar of Akal Takht was also present on the occasion.

My mother's family has been very close to DAMDAMI TAKSAL ever since the time of SANT GURBACHAN SINGH ji KHALSA. SANT JARNAIL SINGH JI was a good friend of my MAMAJI. LET me remind all Guru Pyari SADH SANGAT:- JASBIR SINGH RODE is no KHALISTANI or PANTHIC. He is a good con man, and a MOLE amongst us. BEWARE of RODE. RODE tried to destroy DAMDAMI TAKSAL by approinting HARNAM SINGH DHUMMA(an AMERICAN CITIZEN) as the next JATHEDAR. Due to the KIRPA OF WAHEGURU, history repeated itself. Just like SANT KARTAR SINGH JI KHALSA left BHINDER KALAN for MEHTA CHOWK(just to avoid confrontation with Giani MOHAN SINGH JI, in fact the family of SANT GURBACHAN SINGH JI also supported GIANI MOHAN SINGH), SINGH SAHIB BHAI RAM SINGH JI has left MEHTA CHOWK for SANGRAI(BATALA). Has anyone ever heard anything about GIANI MOHAN SINGH of BHINDER KALAN?

To LISTEN, CLICK --->>> http://www.proudtobesikh.com/khalsa/ptbsJu...?Jukebox=KATHAS HINDU ANDHA, TURKU KAANA DOHAN TE GIANI SEYANA http://www.sikhnet.com/sikhnet/discussion....04?OpenDocument

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh After reading this brief HISTORY of DARBAR SAHIB, I have found a new hope; a hope that ARISES from the ASHES of HISTORY. All the rulers, whether HINDU or MUSLIM, who tried to FINISH OF THE SIKH NATION met the same fate. First, the HINDU RAJAS of HILLS who tried to kill GURU GOBIND SINGH JI and his fellow SIKHS, lost their rule to the MUSLIM MUGHALS. The treatment of HINDUS under the MUGHAL rule is well documented. Then, the MUGHALS tried to FINISH OFF the SIKHS, and everybody knows how the MUGHAL rule ended. The BRITISH tried to DESTROY the SIKHISM by giving control of SACRED GURDWARAS (including DARBAR SAHIB) to their YES MEN called MAHANTS. The BRITISH also lost their rule. And, now the BRAHMINS/HINDUS are trying their utmost to finish off SIKHS once and for all. Make no mistake, history will repeat itself and the same destiny awaits the NAZI rulers of INDIA. Sincerely, Nanak Singh Bhatti

http://www.sgpc.net/golden-temple/history.asp HISTORY OF HARMANDIR SAHIB The Sri Harmandir Sahib was invaded and destroyed many a times by the Afghan and other invaders. Each and every time the Sikhs had to sacrifice their lives in order to liberate it and restore its sanctity. After the martyrdom of Bhai Mani Singh ji in 1737, Massa Ranghar, the Kotwal of Amritsar took charge of Sri Harmandir Sahib in 1740 and converted it into a civil court and began to hold notch parties. This act created great resentment among the Sikhs. Two warriors, Sukha Singh and Mahtab Singh avenged the insult by a dare devil act. They entered the temple complex in guise of peasants, severed the head of Massa Ranghar with a single blow of kirpan and fled away with decapitated head on one of the their spears. After this incident the security around the Sri Harmandir Sahib was further tightened and the temple was locked. Now, it was the turn of Lakhpat Rai, a Hindu Diwan of Lahore Darbar as he vowed to finish the entire Sikh Nation. In order to avenge the death of his brother Jaspat Rai, he befouled the Sarovar and desecrated Sri Harmandir Sahib in 1746. He even banned the name 'Guru'. The Mughal forces marched against the Sikhs under the command of Diwan Lakhpat Rai and Yahiya Khan. A fierce battle was fought( the first Ghalughara in june 1746) in which nearly seven thousand Sikhs were martyred. Three thousand of them were put to death publicly at Lahore, (the site is now called Shaheedganj). After this hollowcast, the Sikhs under the efficient leadership of Sardar Jassa Singh Ahluwalia retaliated back and recaptured both the city and Sri Harmandir Sahib killing Salabat Khan in March, 1748. They celebrated Vaiskhi with great enthusiasm by clearing the holy Sarovar and restoring the daily Maryada at Sri Harmandir Sahib. They also held 'Sarbat Khalsa'. The Dewali festival of 1748 was also celebrated enthusiastically. In 1757, Ahmad Shah Abdali invaded India for the second time and attacked Amritsar. He demolished Sri Harmandir Sahib and filled the Sarovar (tank) with garbage. On hearing of the desecration, Baba deep Singh ji Saheed, the head of 'Misl Shaheedan', started at once to avenge the insult. A bloody encounter took place at the village Gohalwar near Amritsar. Baba Deep Singh was mortally wounded. He gripped and supported his severed head with his left hand and with the right, he went on mowing down the enemies. Thus fighting, this unique warrior reached the holy precincts and laid down his life for the cause of maintaining sanctity of Sri Harmandir Sahib. On 10th April, 1762, Ahmed Shah Abdali again invaded Amritsar and Sri Harmandir Sahib, after the horrible carnage of the Sikhs at Kup Harira. On this occasion thousands of armed and unarmed Sikhs had gathered at the temple for a holy bath. Countless Sikhs laid down their lives in defense of their beloved shrine. Sri Harmandir Sahib was again blown up with gun powder and the holy tank was also desecrated. It is said that while the building of the shrine was being blown up, a flying brick bat struck the Shah on the nose. This wound proved fatal for him. In December, 1764, Sri Harmandir Sahib was again attacked by Ahmed Shah Abdali with the sole object of destroying the entire Sikh Nation. But before his arrival the Sikhs abandoned the city and to his surprise he found only thirty Sikhs in the vicinity of Sri Harmandir Sahib, who under the command of Baba Gurbax Singh ji gave him stiff resistance and all were martyred. Abdali, again pulled down the newly constructed structure of the Shrine and leveled the holy tank. Before the final departure from India in 1767, Ahmed Shah Abdali again attacked Amrtisar but he dared not enter Sri Harmandir Sahib, and it remained under the control of the Sikhs ever afterwards. (In June, 1984 it was attacked by the Indian Army, under operation Blue Star in which several hundred innocent Sikh pilgrims were killed). After the Martydom of Bhai Mani Singh ji Sri Harmandir Sahib was collectively managed by the Sikh misls and many Bungas( Mansions) were constructed. Whenever the Sikh leaders visit Amritsar, they did not interfere in the affairs of the temple. All the general gatherings were held on Akal Takhat Sahib only in the presence of Guru Granth Sahib. During the rule of Maharaja Ranjit Singh the administration of Sri Harmandir Sahib went under the control of the State. Maharaja took keen interest in the development and beautification of Sri Harmandir Sahib. During the British period, Sri Harmandir Sahib passed under the control of one man the 'Sarbrah' (Manager), a nominee of Deputy Commissioner of Amritsar. The Deputy commissioner of Amritsar also made a committee of so-called sikh Sardars and Raises. The Pujaries, Mahants, Ragis and other functionaries began to receive their customary share of offerings at the Temple. On the other hand immoral acts were practiced by them within the precincts of the temple with the connivance of Sarbrah. Great resentment prevailed among the Sikhs and outcome of this was Sikh Gurdwara Reform Movement. Now again the Sikhs had to sacrifice their lives for the cause of Sri Harmandir Sahib and other Shrines. The Shiromani Akali Dal became the spear head of the struggle for the reform of the places of worship. The curtain was finally rung down upon the Gurdwara Reform Movement, when the Sikh Gurdwara Act, 1925, vested the control and management of Sri Harmandir Sahib in the Shiromani Gurdwara Parbandhak Committee, a representative body of the Sikhs elected by adult franchise.

Dalit - Sikh unity to dominate Chandigarh DV workshop A CORRESPONDENT Chandigarh "Sikhism on death bed", as highlighted in the Dalit Voice Editorial of Feb.1, 2005, is expected to dominate the Chandigarh workshop of DV family members scheduled for March 11-13, 2005. Our Editor's recent visit to Chandigarh (Jan.19) on the invitation of Jat Sikhs in this connection, the joint meeting he had with Jat Sikhs and Dalits indicate the growing cooperation between the two to save Sikhism from Brahminism. The Editor in his speech to the Sikh Students Federation at Punjab University on Jan.19 made it clear that "during the worst crisis faced by the different Sikh gurus, it was the Dalits who stood by the gurus, fought with the gurus and died with the gurus". SIKHISM IS DALIT RELIGION The English Literature Hall of the university was almost full. Militant Sikh followers of the great revolutionary, Sant Bhindranwale, who is ranked next only to Guru Gobind Singh, cheered the Editor repeatedly. In a way the Editor created history because he brought together for the first time the estranged Jat Sikhs and Dalits. He demolished the Brahminical barrier built between the two sections. His declaration that "Sikhism is a Dalit religion" and that the "military religion started by the Dalit saints can be saved only by the Dalits", brought tremendous response from the Jats. There were more cheers when he said " We are surprised how some upper caste Sikhs now think that Sikhism is their religion. No, Sikhism is the Dalit religion". Then he added " We have a great respect for Sant Bhindranwale who stood, fought and died for Sikhism. He was a Jat Sikh but the only person who got angry and killed Indira Gandhi for launching the "Blue Star Operation" (1984) was a Dalit Sikh ÑÊBeant Singh. (cheers). BRAHMINISM AS ENEMY He reminded the upper caste Sikhs that it was a Dalit Sikh who avenged the killing of their most revered sant. The Sikhs have to be ever grateful to the Dalits. "Look at Beant Singh and his sacrifice. Does it not prove that Dalit Sikhs loved Sikhism more than the upper caste Sikhs?" The Editor then asked the Sikhs to identify the enemy. "If you Sikhs want to fight Brahminism, then it is your duty to first identify the enemy. Have you done it? If so, are we Dalits your enemy? If we are not your enemy, why do you torment us? If we are not your enemy then join us in fighting our common enemy". The last Guru, he said, had left instructions to Sikhs that they should always remain fully armed. A sleeping man cannot be a Sikh. But you Sikhs are sleeping. I find no life in you. We doubt if you are true Sikhs. (cheers). Finally this meeting of Sikhs and Dalits took place today and together we will have to fight the enemy. Concluding, he said " If you go through Sikh history, it is clear that Dalits took part in Sikh revolution in a big way. The people who are now called Dalits were originally Budhists. That is why they only were capable of launching Sikhism after the fall of Budhism. Throughout the Sikh struggle they fought shoulder to shoulder with the 10 gurus. Not only we fight Brahminism but also the Dasam Granth manufactured by Brahmins. Together we shall make history. " (loud cheers). The Editor's speech to the Sikh Students Federation and later the meeting of Dalits and SSF leaders that took place at Ambedkar Bhawan has given a new hope to the sinking Sikhs. During the forthcoming Chandigarh workshop the union of two mighty forces is expected to take a definite shape.

all he wants to do is preach Sikhi - he is a Brahmgiani Well, according to INDIRA GANDHI, GURBACHANA NIRANKARI, CHARNA RADHASOAMI, VIRSA GOBIND-SADANA are also BRAHMGIANIS.

MAAN SINGH is nothing but a DEHDHARI SARKARI SADH. How can anyone justify him meeting BIBIS in the private? How can anyone justify poor MAAN"Massa Rangad"SINGH riding S-500(Merr-Ce-Deeees) in INDIA; and that too in protection of HARYANA POLICE bodyguards. GUESS who needs POLICE PROTECTION in INDIA these days?

http://www.dalitvoice.org/Templates/feb2005/editorial.htm A HISTORICAL TASK BEFORE DALITS (by V. T. Rajshekhar) If Sikhism is not saved from sure death, Brahminism will run riot & kill every protest movement What is happening in Punjab today is a fantastic experiment unprecedented in "independent" India Ñ a seriously sick patient, kept in a hospital ICU, is awaiting death any moment the life support is withdrawn. The patient is none other than the powerful Sikhism, a military religion that made mince-meat of Brahminism and gave new hope to the millions of people liberating them from the slavery in the 16th century in the North-Western part of India. If this vaidik experiment succeeds in Punjab it will be extended to rest of India. Brahminism will then run riot and kill every egalitarian movement. Today, the revolutionary religion of Sikhism, which came to save the slaves, is itself reeling under a three-way attack and lying seriously ill. Precarious condition. In Chandigarh jail As one deeply impressed by the socio-cultural revolution of Sikhism, we naturally got attracted to it. But the ruling Brahminical Social Order punished us by arresting us under the dreaded Terrorist Act (1986) and thrown us into the Chandigarh jail. All this is history. (Jagjit Singh, The Sikh Revolution, 1981, Bahri Publications). Ever since then we have been close to Sikhs and particularly the Dalit Sikhs. We have a fairly good circulation in Punjab and we even have a Punjabi edition of Dalit Voice. And many Sikh admirers all over India and the world. We have done our best to support Sikhism. But the great religion that came to save Dalits and other victims of Brahminism is itself facing slow death. Dalit Voice had a long Debate on this subject but the upper caste Sikhs, the principal beneficiaries of Sikhism, are not interested in heeding our warnings. Punjab today has become a unique socio-cultural laboratory where the BSO is conducting a crucial experiment. Once it succeeds there, it wants to extend it to other parts of India. The experiment is like this Sikhism is undergoing a unique type of painless, bloodless surgery at the hands of the Brahmin surgeon and surprisingly the patient is enjoying it too. This surgery is called hinduisation (enslavement) of the Sikhs. Brahminical mesmerism Such a Brahminical surgery is being experimented in other parts of India also ÑÊmainly on Dalits. And even other sections including Christians and Muslims. But all of them are protesting, resisting and fighting back. But in Punjab, the Sikhs have willingly subjected themselves to the operation and are enjoying it. Such is the power of Brahminical mesmerism. The ruling upper caste Sikhs (Jats and Khatris) have been divided into Akali Sikhs and Congress Sikhs (today the Congress is ruling Punjab) but both are slaves under the BSO. Slaves enjoying slavery So much so, not only the Sikhs have become slaves but slaves enjoying their slavery. They are not even aware of their slavery. Even when they are called monkeys and donkeys by the Brahminical people they laugh and enjoy the insulting remark. (DV Nov.16, 2004 p.8 "Sikhs depicted as monkeys in Hindu films, TV serials & media Ñ enslavement of a great martial race"). How such a living death of Sikhism is made possible? The Brahminical experiment to kill Sikhism is very ancient. Arya Samaj did a thorough job. The vaidik trick is they allowed the upper caste Sikhs to make money and prosper. Today the Sikhs of Punjab and Delhi are a prosperous lot. So, when we raise the question of Sikhism facing a slow death, the hinduised Sikh, who has been made unconscious by the Brahminical drug, hits back saying " Why talk of religion when economically we are so strong and we are on the top? We have made money and money decides everything Ñ religion, caste, politics everything". Gaining whole world but losing soul This is the stock answer of the hinduised (enslaved) upper caste Sikhs. Of course, they have the turban, the beard, the gurudwara Ñ all the outward show. But the content is zero. What is the use of Sikhs gaining the whole world but losing their soul? The typical Brahmin trick is to allow a caste or community to make money by hook or by crook and then catch the culprit and see that his ill-gotten wealth is used as per vaidik dictates. Two important articles are following this Editorial Ñboth written by upper caste Sikhs supporting our argument on "Slow death of Sikhism". On one side the vaidiks have almost succeeded in infiltrating the Sikh religious order ÑÊtheir very Golden Temple itself Ñ and the reports are they are on the verge of replacing the all-out anti-Brahminical Guru Granth with the Brahmin-manufactured Dasam Granth. Dalit-Sikh clashes On another side, the vaidiks are instigating some Dalits and Dalit Sikhs to fight the upper caste Sikhs and encouraging the Jat Sikhs to hit back. So much so Dalit-Sikh clashes are increasing in Punjab. Though Sikhism was born as a result of the long Dalit struggle and the philosophical inspiration of Dalit saints (the Guru Granth itself admits this in black and white), the vaidiks are instigating the "Sikh scholars" to refute the historical truth. (DV Edit July 1, 2004 "Chamar power rescues Sikhism"). Socio-cultural-moral decay The upper caste Sikhs are thus involved in a three-cornered fight (1) they are fighting between themselves and also (2) fighting with Dalit Sikhs and (3) some conscious upper caste Sikhs are fighting with their unconscious brothers. And the vaidiks are silently watching and enjoying the fun as Punjab, once the granary of the whole country, is facing all-round crisis Ñ spiritual, political, socio-cultural and also moral. The poor patient (Sikhism) is lying on the death bed. Some thinking upper caste Sikhs are deeply worried as we can make out from the "Communication" from the respected Editor of the Sikh Review, Brother Saran Singh. DV's rescue mission Many Sardars like him admit that Dalit saints gave birth to Sikhism, then the Khatri Sikhs groomed the baby and brought it up. Finally the Jat Sikhs took over from the Khatri Sikhs. But today as the Jat Sikhs are consciously or unconsciously allowing the vaidiks to kill Sikhism, it is the duty of its founding fathers, the Dalits, to rescue it from the ICU and rejuvenate it. This major experiment is now going on in Punjab and DV and its family are seriously involved in this sacred rescue mission. We are aware that we have the good wishes and blessings of all the Great Gurus and particularly the 10th Guru Govind. Many concerned Jat and Khatri Sikhs as well as the entire Dalit Sikhs and Dalits in Punjab and outside want us to expedite this rescue mission. And then save the patient on the death bed. Such a rescue mission is also in the interest of Dalits who are the born enemies of Brahminism and as children of Dr. Ambedkar they have a duty to save India.