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JSinghnz

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  9. Delhi riots: Mosque set on fire

    in WHAT'S HAPPENING?

    Posted

    21 hours ago, dallysingh101 said:

    Jagjit Singh. From what I can gather he was a Chemistry teacher at university level back home. I think he also had connections to the Gaddari babay. He wrote until he was well old (in his 90s). 

    Interestingly, he is the main guy who refuted a lot of the assertions by the infamous orientalist W. H. McLeod who wrote about Sikhs with a very western, racialised mindset (from where you are apparently?) 

    I think his (Jagjit Singh's) work is definitely essential reading for people with more than some shallow interest in Sikhi (as opposed to Sikhism), and SIkh history myself. He's considered a heavyweight by many well read Sikhs.

    Book is here, you can see table of contents too. If you can't read all of it, start with the sections on the bhagats (Page 70) onwards:

     

     

        

    Thanks I will check it out. 

    I tried but it comes up as an error.

    Have you got another link?

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  10. Are Sikhs still feared?

    in WHAT'S HAPPENING?

    Posted

    1 hour ago, IshR said:

    Lol

     

    Not in UK. Generally, most Keshdharee sikhs / gursikhs are family people here, they are professionals who stay away from violent confrontation. They have comfortable lives. 
    I think the moneh who are involved in crime / drugs have more fighting spirit.
     

    Even in Punjab, sikhs aren’t what they used to be. Look at the battle of saragarhi in recent history....21 sikhs vs 1000s of afghans. 


    Sikh children often get bullied at school. I encourage all parents to send there children to jiu jitsu, boxing or thai boxing (these are most useful / practical in street fights from what I have seen) 

     

     

     

    Criminals don't have any fighting spirit. They are just cowards who are just waiting to do time for their crimes.

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  12. Delhi riots: Mosque set on fire

    in WHAT'S HAPPENING?

    Posted

    10 hours ago, jkvlondon said:

    if you look at the dates there is only maybe one  or two years before the rebellion is started ... that's why the draconian laws , the removal of akalis from Gurdwarey by killing, the stripping of assets from sikhs of the court, the imprisonment or murder of those loyal to Ranjit Singh  began the British knew that they couldn't afford to let regrouping occur.

    Revolts don't come with date lines( one or two years). What a joke of a reply. The facts are that the Sikhs just lost the will to regroup as they had earlier when they faced much worse odds against the Moghuls and the Afghan invaders.

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  13. Men broke into a Sikh woman’s house and brutally cut off her body parts to death in Islamic Country of Afghanistan.

    in GUPT FORUM

    Posted

    On 3/5/2020 at 2:34 PM, jkvlondon said:

    Today the news came out of Kerala that a young lad committed suicide after he was refused entry to the examination hall of his college and was mocked by saying go back to punjab :

    https://www.facebook.com/All.Sikh.Kudiyan/photos/a.466450426785926/2688562321241381/?type=3&theater

    This is steadily a recurring thing at every Indian college when a sikh goes to give his/her year end tests , either take off kirpan/kara/dastar or all before you can come in if they give a choice else just plain barring from premises. They are eating our families' money then destroying their kids future .

    Fake news. He was refused entry because he was short of lectures. 

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  14. Delhi riots: Mosque set on fire

    in WHAT'S HAPPENING?

    Posted

    3 hours ago, Not2Cool2Argue said:

    They went underground.They couldnt start a guerilla warfare. The british confisticated kirpaans from every sikh soldier. Those who refused became outlaws. And that where we get all the daku stories. 

    So the british have taken all weapons, banned anyone from having them, and the gatka and training is soon lost to the sikhs. Unless they join the british and relearn it. 

    Although the sikhs do not lose their baagi spirit. All the gurudware morche. The ghadar movement. 

    Each movement is started by the young. As if the defeat and cynicism of their elders does not deter them. They say Guru Gobind Singh ji blessed the panth after Baba Ajeet Singh became shaheed that youngsters like you will always lead the panth and be first in battle

    They could do lots going with their past history but why they did not is still a question which no one has any answers. 

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  15. Delhi riots: Mosque set on fire

    in WHAT'S HAPPENING?

    Posted

    2 hours ago, jkvlondon said:

    perhaps the shoot to kill policy on akalis or gursikhs was also part of it

     You are missing the point that the Sikhs did not step back and then rise again to fight the British. Remember our history when our heads had a price put on them by the Moghuls. That didnot deter them to fight back and kick their opponents out.

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  16. Delhi riots: Mosque set on fire

    in WHAT'S HAPPENING?

    Posted

    11 hours ago, puzzled said:

    Most the recruits were from malwa   malwa was always loyal towards the british   the maharajas of patiala and nabha etc   were British loyals.  It was these states that sided with the british during the anglo sikh wars and provides them with army's .   Its mostly the same amries/soldiers that fought for the british later on.

    Shaheed bhagat singhs ancestral pind khatarkalan is a 5 min drive from my nanke pind    I visit it every time I go punjab 

    Had Maharaja Ranjit Singh took over these two traitorous states, history would have been different. Maharaja  Patiala had betrayed the Sikhs earlier too by joining hands with Ahmad Shah Abdali.

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  17. Delhi riots: Mosque set on fire

    in WHAT'S HAPPENING?

    Posted

    11 hours ago, jkvlondon said:

    it's more complex than that , the British only hired from certain districts which were either loyal or non-rebellious , and avoided recruiting from known anti-British strongholds  There were plenty who didn't fight for the Goray  but tried to keep the panth's future strong by learning and teaching  gurbani , arths etc  because they had seen what the British had done to undermine the populaces literacy and religious freedoms.

    That just reiterates my statement that Sikhs didnot start a war ( guerilla or direct) against the goras after their defeat. Why that happened is a mystery.

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  18. Delhi riots: Mosque set on fire

    in WHAT'S HAPPENING?

    Posted

    14 hours ago, Not2Cool2Argue said:

    Actually if u look at sikh history. We have a pattern of going underground/stepping back and then coming back steonger to fight after we took a beating. 

    Like after the vadda ghalughara,  for abt 30 ish years sikhs stayed quiet. And strong moms raised soorme like jassa singh ahluwalia etc. The panth licked its wounds, raised the young etc Then during shota ghalughara they rose and again and fought.

    Similarly after 1984, after attack on akal takhat, sikhs had josh and were strong and fought. But after they went thru huge losses during kharkoo movement. Ppl distanced themselves from the movement, moved away to valait etc and concentrated on establishing themselves and raising their kids as strong sikhs. 

    Thankfully sikhs are too weary or too wise to start battles again. Maybe we still havent recovered yet from the losses. From the betrayals, from seeing idealism fail, from having a young generstion of sikhs beckme shaheed. Or maybe in the 21st century, battles arent fought with weapons but intellecut and international support. 

    Not entirely true. After getting defeated by the British in the Anglo-Sikh wars, nothing of that sort happened.

    Instead of stepping back, lot of Sikhs stepped forward to become cannon fodder and slave soldiers for the same enemy which had taken their empire a few years back. Why the Sikhs did that is a kind of shame on our glorious history of bravery and sacrifices, wherein we never gave up fighting the oppressors until we became the rulers, as in the kicking out the Moghuls and establishing the Khalsa Raj.

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  21. One

    in WHAT'S HAPPENING?

    Posted

    Guru Nanak Dev ji started a new religion on one principle. Ek Onkar.

    His followers still don't follow that principle.

    They still cannot have faith in ONE.

    Lots of them believe in pseudo scriptures which 

    believes in multiple devtas and devis like Hindus including worshipping Chandi.

    Can Sikhs ever become ONE in just following ONE.

     

    1

  24. My Sovereign: Guru Gobind Singh

    in WHAT'S HAPPENING?

    Posted

    My Sovereign: Guru Gobind Singh

    by Harinder Singh

    The Guru (perfection) dwells where the morality-ethics is beyond sins and virtues, deeds are not measured by world standards, thoughts on birth and death are not shadowed, time-movements of previous lives end, the Grace is the grandest magic and no gods or fascinations are needed other than the Grace.So, how does one capture the life and legacy of Guru Gobind Singh Sahib, the Sovereign of the sovereigns? How do I even attempt to praise the “Splendor of Immortal Compassion” (jumlā faiz-i-nūr) who inaugurated the Guru Khalsa Panth and asked them to submit to the Guru Granth Sahib. I am not capable of the venture as
    Bhai Vir Singh dreamt him, Professor Puran Singh spirited him, Bhai Randhir Singh visualized him, Jathedar Jarnail Singh intoxicated him, or Bibi Balbir Kaur (i) invoked him.

    Guru Gobind Singh Sahib’s (The Sovereign) life cannot be grasped through study of chronological historical events, popular philosophical insights, standards of art or aesthetics, or contemporary psychology. It would be a grave mistake to do so for the directions his life took are beyond intellectual and mystical expansion.

    The work of Bhai Nand Lal ‘Goya’ (Goya) dances constantly around the joy of seeing The Sovereign at certain levels of mind and heart. By developing the capacity to see the journey of The Sovereign in his being, was he able to finally see The Sovereign. It is love-born:  “Road to love is too long to go on foot / Turn head into feet to walk on the road to your lover.” (ii) Goya’s word choice indicates The Sovereign’s formlessness and inspiration. These words transcend time and space to touch The Sovereign’s splendor; they are repeated with creative impulses, describing the aesthetic beauty of the Guru— the multiple dimensions of perfection in multiple dimensions; they capture the One Force reverberating through the Guru’s existence. These words are not borne simply of a poet’s knowledge, but from the grace of the Guru working through Goya’s thoughts and feelings. Goya went to Anandpur – City of Joy – to meet The Sovereign: “One glance from the Guru was enough. The bee went deep and slept in the rare fragrance of the white lotus. Bhai Nand Lal never left the presence after.” (iii)

    The Sovereign opened his ambrosial lips and recited: “Delighted Nand Lal, now you have the power to endure and are Goya (the one who expresses) to have dialogue.” (iv) Goya presents to us the divine vibrations in Zindginama, Joti Bigas, and Ganjnama – originally all written in Persian. He helps us develop a common fervor of various spiritual dimensions through these words—words which are the worship themselves as they become the bani (revealed infinite wisdom), and the Sikhs for generations have revered them as such. These words form the vision:  The Sovereign’s bani, the Khalsa (the archetype), Guru Granth Sahib (scriptural canon), journeys of martyrdom (multi-generational, torture, and imprisonments), worldly engagements and divine intensity.

    Here are a few readings and reflections from Goya’s renderings which salute The Sovereign. Goya is doubtfree, logical, and truthful. He witnesses the history as it unfolds and surpasses mere philosophical and psychological tendencies. His words today are as fresh and inspired as they were then, transcending time and space, and the labor of love of no other scribe or poet could feel more appropriate on this day of joy and remembrance.

    Guru Gobind Singh Sahib is the Tenth Guru Nanak Sahib. It is well established in the Guru Granth Sahib that all Gurus had the same divine wisdom (jot) and divine values (jugat). Bhai Gurdas (theologian and linguist par-excellence) elucidated that the first six Gurus were the same great beings with same infinite wisdom accessed by personally connecting with the highest awareness. The author of Dabistan-i-Mazahib narrates the contemporary accounts of the Sikh faith, citing that the Sikhs of Guru Harirai Sahib addressed the Guru as the Seventh Embodiment (mahal) and the Seventh Nanak. Goya presented the aforesaid Sikh doctrine of “all Gurus are Nanaks” as not only logical, but philosophical and historical. In Joti Bigas, I sense the graceful nearness to The Sovereign and in-depth unparalleled artful aesthetics. Goya takes refuge in meta-experiential wisdom, beyond singular, indescribable and outward dimensions.

    Nanak is same as Angad,
    Gracious and famous Amardas is same.
    Same is Ramdas as is Arjun,
    Supreme and kind Hargobind is same.
    Same is Harirari the creator Guru,
    to whom everyone’s reality is evident.
    Same is the elevated Harikishan,
    Who fulfills everyone’s wishes.
    Same is Guru Teghbahadur,
    His radiance blessed Gobind Singh.
    Guru Gobind Singh is same as Guru Nanak,
    His words are like pearls and diamonds.(v)

    In Ganj Nama, I am awed by the emphasis of each Guru as possessing the grand beauty of all ten Gurus. The fifth Sultanate of Guru Nanak is illuminating the first four torches with the Light of Truth. (vi) Guru Hargobind Sahib is the elegance that produces the pleasing beauty of the five torches. (vii) Ganj Nama is not merely written testimony, but an epical narration of the Ten Gurus graced by The Sovereign. Goya was a fellow traveler of my Sovereign, and much more. He sees the first Nine Gurus through the eyes of the Tenth. Doctrinally, the Ten Gurus reveal themselves as the same Guru Nanak—Divine Light. Poetically, the Ten Gurus unfold themselves as the ten images of the Tenth Guru.  If I feel the grace, vision, presence, life and lifestyle of the Tenth Guru, then a new consciousness will be borne. That high consciousness will allow me to witness the complete beauty of the Tenth Guru, and only then, will I be able to do justice to transwisdom ideals of the Tenth Sovereign.

    Guru Gobind Singh Sahib is beyond the Aryan and Semitic prophets. Guru Nanak Sahib came to shower the divine blessings amidst mystical silence when the religions of the time had transformed into fascination, magic, figures, exclusivity, and customs. And it was in this historical moment that Guru Gobind Singh Sahib flowed with the Creator’s Voice, which the world heard through Guru Nanak Sahib. And that voice surrounded the hearts of humanity forever by establishing the third alternative lifestyle of the Khalsa Panth.

    Undoubtedly, Goya captured this meta-experiential perspective of The Sovereign which is beyond prophets, incarnates, gods, and goddesses in Joti Bigas:

    All the Godly-persons, all the Prophets,
    All the Sufis and all the Prohibitionists,
    Bowing heads in humility at his portal,
    Lying with their heads on his feet (viii) …
    What are Arjun, Bhim, Rustam or Saam?
    What are Asfand Yaar or Rama and Lakhshman?
    There are thousands of Shivas and Ganeshas,
    Paying obeisance at his feet in humility. (ix)

    The aforementioned mythological, historical or spiritual leaders were not incomplete as such, but in comparison to The Sovereign’s splendor and grace, they remained only regional singularities. Guru Gobind 3 Singh Sahib’s prophet-genius, revelation and philosophy depicted in Joti Bigas and Ganj Nama had at least three creative dimensions: It broke the subpar world-discipline – perpetual idol-destroyer – to bring to life the unique glory of the superior world-discipline; it was a guarantor for those lost, but still searching for faith; and it was a sponsor which included all wanderers looking for the Beloved in the divine grace. (x)

    Guru Granth Sahib (lovingly Gurbani) is inseparable from the personality of Guru Gobind Singh Sahib. Ganj Nama and Joti Bigas pre-date the Guruship of Guru Granth Sahib. Consequently, Goya does not refer to Gurbani using the “Guru” title, but still considers Gurbani to be superior to other religious texts and revelations. He makes Gurbani integral to The Sovereign’s identity:
    “Purer than the purest sacred words. Beyond the four Vedas and six Philosophies.” (xi)

    In other words, he shows the grandeur of Gurbani in The Sovereign’s consciousness, which is higher than Vedas and Shastras. The Khalsa Panth, born from this Gurbani, is a different path than those derived from Aryan and Semitic cultures. And this Panth’s greatest asset is the aesthetics in sync with the Tenth Guru’s personality guaranteeing beauty for the whole humanity: “His words are aromatic for the Arabs and the Iranians. The west and the east are sparkling from his Light.” (xii)

    Before The Sovereign departed this Earth, the auspicious Gurbani was established as the Guru perpetually for the Khalsa Panth in 1708.  No scriptural tradition has been elevated to the same level of perfection; it includes the vision of One Force of the ecumenical traditions in Semitic and Aryan civilizations. The infinite wisdom became the revered Guru Granth Sahib. Guru Gobind Singh Sahib is the inaugurator of the Khalsa Panth. The elusive moment, the scenario, the narrative, the duty, of the Khalsa’s inauguration are not to be cherished without fathoming the Guru Nanak Sahib’s advent. Qaum-i-Mardan-i-Khuda was established on this Earth as the Khalsa Panth, where Guru Gobind Singh Sahib’s moral and ethical beauty was revealed:

    Their realm is the Nation of the humble ones,
    And both the domains are their adherents.
    Nation of the submissive-ones, and the children of God,
    All is perishable except God who is stable forever. (xiii)

     

    In Zindgi Nama (couplets 86-118), the imagery of the Khalsa Panth’s contains several glimpses of an Ideal Person who transcends this world, like Nietzsche’s Superman. The Sovereign’s Ideal Person – the Khalsa – is touched by the elegance whose flight is beyond every measured perspective’s limit, whose strength and development establishes its own principles, and whose experience is beyond popular or faddish spirituality. A Khalsa’s morality and ethics, their education and spiritual experience are colored by “Garments of Divinity” (libas-i-bandgī) and are connected with “Assets of Life” (daulat-i-jāvīd). The Khalsa Panth has elements of meta-intangibility, meta-wisdom, and meta-beauty. The Sovereign is in every vein of the Khalsa Panth: “Every one of them is a pious person / Beautiful, kind-hearted and of amiable-nature. Do not relish anything
    except the Remembrance / No codes of conduct except the Divine Words.” (xiv)

     

    In the lap of Guru Gobind Singh Sahib, martyrs of the Khalsa commonwealth are asleep, for they are on a journey from affliction to grace. Transformation from oppression to dignity is a natural process and, by offering a friendly hand to humanity, The Sovereign has brought the Divine refuge:

     

    Guru Gobind Singh is clean-hearted and above malice.
    Guru Gobind Singh is the truth and the mirror of truthfulness.
    Guru Gobind Singh is the Truth’s true existence.
    Guru Gobind Singh is the dervish and the sovereign. (xv4)

    On Vaisakhi day, the servant-leadership was institutionalized as the way of the sovereigns-en-masse via Amrit prepared by the Khanda. Amrit, for it reminds the initiate to become like the Immortal by confronting death, and Khanda, for its double-edge sword reminds of a lifestyle beyond duality. No prophet or king deemed their mentor to be the equal of the protégé in either the Aryan or Semitic tradition. The Khalsa Panth was given the Guruship in 1699 for all time to come, the revered Guru Khalsa Panth. Guru Gobind Singh Sahib is the Sovereign of the Sovereigns. The Sovereign’s art and rules of war are not subservient to use of armed force: “To conquer both the worlds, He does not need the sword and the spear.” (xvi)

    The battles of The Sovereign unveil the elegance and the justice needed to establish the Divine Sultanate. Higher standards of war are to be discovered in the campaigns for justice and rights: “Guru Gobind Singh is artful with the sword for he is nectar for the life and the heart.” (xvii)

    Narrowness or grandness of creation and ideas is dependent on how the justice is perceived. When it becomes “just us,” it is not justice! And the cost of death is dependent on the interpretation of this justice: it is not worth living as slaves regardless of the
    comforts. Thus, winning the battle of ideas was more important to the Guru then the mortal life. Indians like Gandhi and Tagore
    (xviii) cannot appreciate the Sovereign not continuing the old knowledge of religious violence of war, the old image of history, and popular stories of magic. These old ways were destroyed and a new flow of original justice was born with only one goal: freedom, breaking shackles of religious and political domination, here and now. The Sovereign is the embodiment of revolutionary morality
    and ethics, justice, and praise: “He is the shine of truth and faith. He is the brightness of the countenance of justice.” (xix)

    All temporal and celestial beings revel in remembrance of The Sovereign and his creed is more fortunate than any other belief; an epic comparison to the other earthly authorities shows there is no other like him: Kaiser (Roman emperor), Khakans (Chinese and Turkish emperors), Kisras, Kaoos, Foors, Kioomers, and Jamsheds (Iranian kings), Faghfoors (Chinese King), Tzar (Russian emperors), Sultan of Hind, the rulers of the South, Raos (South Asian Rajput rulers), all Eastern and Western chiefs and rulers. (xx)

    Figuratively, the aforementioned served the sacred command of The Sovereign, in that his wisdom and his dominion is second
    to none. Rahit Nama and Tankhah Nama – both written in Panjabi – guide the Sikhs in how to live. Listen, Sikh Brother, Nand lal: “The body of Guru’s Sikh becomes auspicious when it is primarily and diligently, engaged in the service of the Perfection.” (xxi)
    And how to deal with the dominating forces of the world, liberty or death? “One who becomes subservient to the tyrant and surrenders the sword, dies endlessly.”(xxii) When a lifestyle lived with an attitude of defiance becomes the norm, “the Khalsa will rule, there will be no non-believers. After utter frustration, all will unite and the ones in Divine refuge will survive.” (xxiii)

    This remains the promise of The Sovereign. Poets will continue to write about the Tenth, as will historians. None will compare to Bhai Nand Lal Goya. To him: “Guru Gobind Singh is capable of all pursuits and is the asylum for the downtrodden.” (xxiv)

    Today is the Illumination Day (prakash purab) of The Sovereign:  Warrior Poet, Just Spiritualist, Revolutionary Prophet, Divine Human, and Perfect Light. And so I ask the ‘Rider of the Blue Steed’: “O Cup-bearer! Grace me a shot to intoxicate my heart,
    To see the Divine for addressing all my challenges.” (xxv)

    https://www.sikhri.org/my_sovereign_guru_gobind_singh

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