Degha Singh

Waheguroo Jee Ka Khalsa! Waheguroo Jee Kee Fateh!! VeerJi, look at the bigger picture here.....you will see a trend of new films coming out that make a mockery of our bana......its already started our beautiful dastar is being used for comic relief.....I do see something very wrong and disturbing about this..... and how can you be so sure that some random Sikh will not face backlash for this type of media.....the damage is done when people associate the dastar as something comical....as a joke..... we are already such a marginalized community.....here we have our bana being exotisized for the comic relief of some lame film..... bhul chuk maph. Waheguroo Jee Ka Khalsa! Waheguroo Jee Kee Fateh!!

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh what is so funny guys......you find humor in Sikhs being made fools of all the time in the media......?? this wont be the last time, you'll see Sikhs being mocked more and more in films.....its a growing trend.....when we accept it.....and even find it comical...... chalo.....you can have your opinions.....that is fine......but the next time......you hear about a Sikh cabbie being shot and killed......or a Sikh man being beaten to death by a bunch of racist kids......you will know who to blame..... please forgive my mistakes. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh VeerJi, no disrespect to you, but we should really look at the consequences of this type of media portrayal.....sure we might say lets chill out....its just comedy.....loosen up a bit mentality.....its ok they make fun of black people.....they make fun of mexicans.....no big deal...... look what has happened to those groups......they have so many stereotypes attached with them because of this type of negative media......... bollywood films.....majority of the time......do this to Sikhs in their films..... since when are Sikhs ever given positive media attention......it is a very rare thing.....things like this only had fuel to the fire......... maybe you don't have people attacking Sikhs verbally/physically as much in Canada.....because of the larger Sikh populations........but I can tell you personally this type of media attention does have negatice consequences and will only perpetuate more misperceptions about people with turbans and beards...... you disagree that is fine......but believe me some innocent Sikh man some where.....is going to be attacked either physically or verbally because of this type of negative media....just food for thought. please forgive the mistakes of this moorakh. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

.....there are already enough sterotypes going around about ppl with dastars..... stuff like this just adds to those negative sterotypes...... american youth.....will watch this.....and then what will they think......hey theres one of those 'ragheads'......lets go attack him....... it might seem like a small deal to you guys......but a lot of american kids will watch this......and its only perpetuating a negative image on people with turbans and beards just like with another movie a while back....called dysfunctional family.....some comedian called a Sikh 'Osama' as he was wakling by in the background......these sterotypes and negative media attention have gotten a lot of innocent people hurt..... please forgive for any offenses.

http://www.tapoban.org/phorum/read.php?f=1&i=77161&t=77161 Baba Jarnail Singh Bhindraanvale's Message to Monas (cut hair) From Baba jee's lecture in Singh Garj compiled by Bh. NaraiN Singh Translated by Admin www.tapoban.org So, I have a request for all of you who have cut their kesh and beards and have the name "Singh". I put my hands together and ask, 'Please, become my brothers'. And only become my brothers if you think I'm good. If you think I'm a low-life then don't at all become my brothers. If you call me good, then you'll have to keep your kesh and beards, give up liquor and if you call me a low-life, I'll be quiet and sit down and leave you alone. Ok, those of you who have cut your kesh and beards, am I good or am I a low-life?? <sangat is silent> No, it won't do to remain quiet like that. Say it out loud. <sangat replied "you are good!"> No, No, just those who have cut beards…. If I'm good, then why don't you listen to me? If you keep your kesh and then I tell you to call me a Sant, or bow to me, then you can get rid of all your hair. Also, you can cut your hair too if I tell you to oppose the Panth. It was an old Sikh cry, "Sir Jaavay taa(n) jaavey mayraa Sikhee sidak naa javai" meaning, "If my head goes, then so be it, may my Sikhi faith never leave me." But now there are two cries: Dharam jaavay taa(n) jaavay, saaDee kursee kitay naa jaavay meaning "Our Faith can go if it must, but our political seat should go nowhere. " Or those youth who cut their hair and beards also have a cry: Dharam jaavay taa(n) jaavay, daaRee saaDay moo(n)h tay naa aavay. Meaning, "Our faith can go if it must, but please let no beard come on our faces". Tell me, if a son does not look like his father, what do you call him? Those of you sitting here with cut beards, do we believe in Dasam Paatshaah? Tell me, do we? Sangat: Yes, we believe in him. Well if we believe in him, then are we joining with him? Our Dasam Paatshaah had a kacherra, kirpan in a gatra, a beautiful dastaar, a beautiful Sree Saahib and Sarbloh kaRaa. We have a string type of thing around our necks, what do they call it? RakhRee? I don’t' know what it is. We have a baandar kachee (monkey panties i.e. briefs) and we have no dastaar on our head or beard on our face. How will we call ourselves Guru's Sikhs? How will people call us the sons of our father?? If you want to be sons of your father and my brothers, those of you with cut hair have to keep it after today. And those of you who don't want to be their father's sons, then it's up to you if you want to stay a man or become like women. If you want to be men, then keep it uncut, and if you don’t' want to be men, go to Darbaar Saahib and do ardaas, "Sachay Paatshah! Kill us and make us women. And make the women men." Trade off like this. Then, you'll have no beard on your face, nor will the barber have to sharpen his knife on a worn out leather shoe and rub it on your faces. And then neither would I have to have the headache of saying all this and neither would you feel angry after hearing it. Oi! Now tell me, are you going to become your father's sons or not?? Why aren't you answering?? Those of you with cut beards, why are you sitting there with your heads down? And it's not going to work out if you don't speak…

Waheguru JI Ka Khalsa, Waheguru Ji Ki Fateh Sangat Ji, i just got a link to this in an email today.....this new movie coming out called 'Scary Movie 4'......towards the end of the preview.....Sikhi Saroop has been disrespected.....if you watch the clip you will see what i mean. http://www.scarymovie.com/main/public/vide...witall_clip.swf bhul chuk maph. Waheguru JI Ka Khalsa, Waheguru Ji Ki Fateh

got this in an email....seems like Spike Lee has actually done a good job....showing the realities of how a good portion of people here stereotype Sikhs and automatically assume we're terrorists because they think anyone with a dastar is linked with bin laden..... Waris Singh in new film "Inside Man" Reviews of Waris Singh Ahluwalia in new film "Inside Man" <http://dianepernet.typepad.com/photos/uncategorized/spike_with_waris.jpg> Spike_with_waris One of the bank's hostages is Vikram (the excellent Waris Ahluwalia), a young Sikh whom the robbers release early with a message tied around his neck. The NYPD officers on the scene assume he's Arab and that the message is a bomb. They rough him up, then swipe his turban. When Frazier and Mitchell interrogate him later in a booth at a diner, Vikram refuses to discuss the heist until his turban is returned, then condemns his harassment. When he's done, Washington says, ''But I bet you can still get a cab." In this single moment, which is more vivid than almost all of ''Crash," we see the sad modern hierarchy of American bigotry. <http://www.boston.com/news/globe/living/articles/2006/03/24/inside_man_scores_big/?page=2>http://www.boston.com/news/globe/living/articles/2006/03/24/inside_man_scores_big/?page=2 ---------- As one might expect from the director of "25th Hour" and "Do the Right Thing," Lee also takes time to explore the cultural landscape of post-Sept. 11, 2001, New York. When a young Sikh - played with the perfect level of exasperation by Waris Ahluwalia - is released from among the hostages into the street, the cops worry less about his safety than about the possibility he is of Arab descent. <http://zanesvilletimesrecorder.com/apps/pbcs.dll/article?AID=/20060323/LIFESTYLE/603230309/1024>http://zanesvilletimesrecorder.com/apps/pbcs.dll/article?AID=/20060323/LIFESTYLE/603230309/1024 ---------- And one of the hostages, tossed by his captors into the street to deliver a message to police, immediately becomes a suspect by virtue of the turban on his head. "He's an Arab!" one SWAT officer yells out in fear. "I'm a Sikh," he explains. Finding out what's the difference -- and doing so with vibrant dialogue and unsettling humor -- is what makes this a Spike Lee Joint after all.GO! <http://www.montereyherald.com/mld/montereyherald/entertainment/14166766.htm>http://www.montereyherald.com/mld/montereyherald/entertainment/14166766.htm

amazing sewa......very difficult to view these videos and images.......we will never ever forget the genocide. the victims....our own mothers, fathers, sisters and brothers.....Waheguru.

Dhan Dhan Sahib Siri Guru Tegh Bahadar Ji Maharaj Sachhay Patshah!!!!! 330 years ago today- SatGuru Ji took Shaheedi (gave His Head) so that others could practice their religion freely. Teg bahaadar see kri-aa Karee na kinahoo(n) aan No one else had ever done such a noble deed, as the self sacrifice of Guru Tegh Bahadar Theekar for dilees sir Prabh pur keeyaa payaan He broke his earthly vessel on the head of Aurangzeb and showed the path to the Abode of WaheGuru. Teg Bahaadar ke chalat Bhayo Jagat Ko Sok When Guru Tegh Bahadar left the body, a great sadness welled up in the world. Hai hai hai sabh jag bhayo Jai jai jai sur lok "Alas, Alas" rose the cries from the whole world, while "Glory, Glory" cried the saintly beings. Shaheedi Divas- Bhai Mati Daas Jee, Bhai Sati Daas Jee, Bhai Dyala Jee, at Chandni Chauk Delhi.

jaisee mai aavai khasam kee banee taisrhaa karee gi-aan vay laalo. As the Word of the Forgiving Lord comes to me, so do I express it, O Lalo. Sri Guru Granth Sahib Ji -Ang 722 aapan hathee aapnaa aapay hee kaaj savaaree-ai. ||20|| With our own hands, let us do our own works. ||20|| Sri Guru Granth Sahib Ji -Ang 474 ghaal khaa-ay kichh hathahu day-ay. naanak raahu pachhaaneh say-ay. ||1|| That one who earns their bread from the sweat of their brow and then shares with others, O Nanak they know the Path (to WaheGuru). Sri Guru Granth Sahib Ji -Ang 1245 As Sri Guru Nanak Dev Ji carried out His divine mission accompanied by Bhai Mardana Ji; Guru Sahib came to the humble home of Bhai Lalo at village Saidpur, now called Eminabad (Gujranwala district, Pakistan). Bhai Lalo was an honest man (carpenter by trade) who earned his bread with hard work and would share whatever he had with the needy. Though he was a poor man who belonged to low-caste Guru Sahib came to his home instead of visiting the many rich people in the town. The so called high caste Brahmins kept away and did not accept food or drink from "low caste" people like Bhai Lalo. Bhai Lalo was good and kind hearted; he took pleasure in helping and serving others. He did this because he loved WaheGuru; those who love WaheGuru are always kind to all because they see WaheGuru in everyone. Bhai Lalo welcomed Guru Sahib with great humility and reverence. It happened that Malik Bhago, a rich landlord of high caste and an official of the local Pathan Nawab, was giving a feast to the “high caste holy men.” He had invited all religious and holy men to join in the feast. When he came to know that Guru Nanak Sahib was staying at the house of Bhai Lalo, Malik Bhago sent a servant to invite Guru Sahib to join in the feast. But Guru Ji declined the invitation, this made Malik Bhago very angry. He sent his servants to bring the Guru. Malik Bhago's servants went to the Guru. They asked Him to go with them. Guru Ji agreed. Guru Sahib reached Malik Bhago's house. The Malik looked angrily at Guru Ji, and said, "Why do you refuse my bread and eat at the house of a low-caste carpenter, though you are a holy man of high-caste?" Guru Nanak Sahib replied, "I have no caste, all human beings are equal." "Then why did you decline to join my feast?" asked Malik Bhago angrily. Guru Sahib then said, "Do you really want to know?" Bhago said, "Yes, I want to know why you preferred Lalo's simple bread to my food." The Guru asked Bhago to bring some of his food, and asked Lalo to do the same. When the food was brought by both, Guru Sahib took a piece from Lalo's food in one hand, and a piece from Bhago's food in the other. When Guru Ji squeezed the food in His hands, from Lalo's food came drops of milk, and from Bhago's food, drops of blood. The Guru said, "Now you see why I declined to join your feast; your food is blood stained because you have accumulated your wealth by exploiting the poor, while Lalo earns his bread by the sweat of his brow, and shares his earnings with the needy." Malik Bhago was much ashamed at this and became speechless. He fell at the Guru's feet and prayed for mercy. Malik Bhago vowed that from that day he would earn his bread honestly and share his wealth with the poor. All the people of the village gathered there and bowed in humility before the Guru. Sri Guru Nanak Dev Ji told the gathering there that they should earn their livelihood by honest means and then serve the poor. All dishonest earnings a! re the blood of the innocent. If drops of blood fall on a cloth, it becomes dirty. How can the mind of a person who lives on the blood of the helpless people remain pious and clean? The news spread far and wide of Guru Nanak Sahib, who could challenge caste and authority, with such courage unknown before. More and more people came to listen to the enlightening words of Guru Ji. Bhai Lalo became a devout Sikh and was blessed by Sri Guru Nanak Dev Ji to spread the message of Sikhi.

At the age of 22 Bibi Balbir Kaur along with her two year old son in her arms; embraced martyrdom at the hands of British troops(1924)..... Dhan Guru Dhan Guru Pyarai !!! In this world people die every day, but none knows how to die. Whosoever dies, let them die such a death that they may not have to die again. Sri Guru Granth Sahib Ji -Ang 1366 The Akali movement (1892-1917) had rejuvenated a new life among GurSikhs. Since the Sikh Raj period, this was the first time GurSikhs had asserted their religious independence and initiated non-violent efforts to seek control of their Gurdwaras. The bloody incident of Nankana Sahib and Guru-Kae-Bagh added fuel to the fire and served to strengthen the movement. As a result, the Sikhs raised slogans of freedom along with slogans for the independence of their Gurdwaras. Unfortunately, the level of commitment and self-sacrifice of Sikhs deeply disturbed the British. They sensed a potential threat to their control from this small community of lions. Expectedly, the British directed their terror machinery against the Sikhs. Along with Akalis, their sympathizers also troubled the British Psyche. As a result, the British forces arrested and confined all Akali sympathizers in the jails. The Maharaja of Nabha, Ripudaman Singh, was an independent minded ruler. He never considered himself disjoint from his community. When Guru Khalsa Panth observed the eve of Nankana Sahib martyrdom, he too conducted Akhand Path of Sri Guru Granth Sahib in Nabha and wore black turban to participate in this Panthic observance. Subsequently, he visited Harimandir Sahib at Amritsar and consulted with Akali leaders who were outside the jails. Maharaja's activities deeply troubled the British. They could not tolerate such activities as they smelled some sort of a rebellion through such participation. The British action was swift. They initiated legal steps to seize control of Nabha rule and expelled Maharaja Ripudaman Singh. The news of Maharaja Ripudaman Singh's expulsion spread through Guru Khalsa Panth like a lightening rod. It shook the very core of Sikh psyche. Such excesses by the British became unbearable for the Sikhs and the whole Sikh nation galvanized to fight against this injustice. The Shiromani Gurdwara Prabhandhak Committee (SGPC), working in collaboration with the Shiromani Akali Dal, conducted Akhand Paths at various places to openly express their outrage at this injustice and demanded the reinstatement of Maharaja. Sikhs initiated a Akhand Paath of Sri Guru Granth Sahib at the Jaito Gurdwara as well to express their outrage against this injustice. Unfortunately, it was not allowed to be completed. The agents of British empire, operating under British instructions, dragged and arrested the Granth Sahib who was reciting the Paath. As a result, the Akhand Paath was forcibly interrupted. This incident was equivalent of pouring salt over open Sikh wounds. The expulsion of Maharaja was a political affair that the Panth was still struggling to grapple with. It hadn't yet resolved on how to best deal with this issue when the forced interruption of Akhand Paath served a deep blow from the rulers to the Sikhs religious sentiments. This was an open challenge to Guru Khalsa Panth's freedom and honor. Akali leaders decided to accept this challenge. They immediately announced a non- violent morcha for the resumption and completion of the interrupted Akhand Paath, this happened in 1924. Thousands of GurSikh Singh, Singhnia, children, and elders started flocking in Amritsar ready to shed their lives for this religious battle. They were all eager to reach Jaito. However, the Akali committee decided to send a Jatha of 500 GurSikhs. The remaining GurSikhs were asked to await the schedule for the next Jatha. Everyone was eager to proceed to Jaito, yet! they had to accept their Jathedar's decision. Under the echoes of Jaekara, "Jo Bolay So Nihal, Sat Sri Akal," this Jatha left Amritsar after having sought the Hukam from Sri Akal Takhat and pledged to remain non- violent. Thousands of supporters were present on this occasion. The non-violent march of this Jatha was a unique event for the whole world. Organized in rows of four, these Saint-Soldiers proceeded bare-foot from Amritsar while reciting "Satnaam WaheGuru." Soon they reached their first rest-stop. The dedication and volunteer sewa of the local Sikhs testified to the whole world that the Sikh nation not only understood non-violence and how to die but how to honor its martyrs. Bibi Balbir Kaur was asked by the Jathedar to return, her eyes were filled with tears. She said, "Veer! Do not stop me from serving the living martyrs of Guru Gobind Singh. Sewa is the only essence of this life. Beside we never know when death will come upon us. I plead for permission to continue for Guru's sake. Let me proceed." Jathedar could not break her heart. He reluctantly gave permission, especially when faced with her utter display of self-sacrifice. Balbir Kaur was 22 years old, full of youth and utterly beautiful. Guru's faith and feelings of selfless service for humanity had generated such a glow on her face that she seemed like the embodiment of purity. She was not alone. She was accompanied by her two year old beautiful son. The playful happy face of this child was not only Balbir Kaur's joy but the source of amusement for the whole Jatha. He played with everyone in the Jatha along the way. The journey was nearing completion. Jatha prepared to depart from its final rest-stop. Jathedar stood on a high spot and pleaded for the return of the accompanying congregation. British forces had dug-in with machine gun. This information had previously reached the Jatha. Jathedar did not hide this information from anyone. He said, "With Guru's blessing, a martyr's maela is being organized. However, only those GurSikhs, who have Sri Akal Takhat's Hukam, should proceed further. Others should return and await their turn." The congregation stopped and let the Jatha proceed. However, not everyone obeyed the Jathedar's instructions. Several GurSikhs, eager to seek the martyrdom, found hidden routes parallel to the Jatha's established route. They advance in hiding, with the view that when the whole program of martyrdom is unveiled they too will participate to seek martyrdom. However, Bibi Balbir Kaur did not seek any hidden routes. She continued marching! with her brothers while her son enjoyed the sight, simply watching people on either side. When Jathedar learned of Balbir Kaur's continued march with the Jatha, he left his leading position and caught up with her. "Bibi, there is potential of firing ahead. You should not continue any further." Jathedar pleaded. "My Veer! Do not stop me. My quest for sewa has not been quenched yet. Allow me to enjoy this sewa. You tell me of the dangers from the potential firing ahead? Five hundred Veers are with me. Since they are continuing for sure death why shouldn't they be accompanied by a Bahan (sister). I too have partaken Gurus Amrit. I shall consider myself blessed if I too could accept martyrdom along with my brothers and reach Guru Gobind Singh's court. Here my quest has not been quenched by serving my Veers." Balbir Kaur again pleaded with tears in her eyes. "But .." Jathedar was about to say something when he was interrupted by Balbir Kaur saying, "My child, this is what you wanted to point out. He too is Guru's blessing. If he too is to se! rve the Panth, what greater deeds could be beyond this." Saying this, Balbir Kaur again hugged her child who had a radiant glow on his face. Jathedar pressured Balbir Kaur to return. Others pressured her too, but she did not budge from her decision to continue her march to death with her brothers. She insisted that the "non-inclusion of a Bahan along with 500 Veers in the pending martyrdom is an insult to the brave daughters of Tenth Guru. How could the Guru, whose amrit turned women into Singhnia, who bestowed equality to women, tolerate that not even a single daughter participate in his holy war?" This is sacrilegious that Balbir Kaur simply could not allow. The power of her persuasive arguments forced her brothers to accept her position. Even the Jathedar had to bow against her spirit of sacrifice and courage. Who so ever talked with her was perplexed and could not raise a convincing counter argument. Jathedar having been forced to accept her decision, returned to his lead position in the march. Guru Khalsa's Kesri flag was freely fluttering in the winds. The Jatha exhibited a unique presence while the accompanying band's performance portrayed innocence. Under the guidance of their deeply held faith in Sri Guru Granth Sahib and the command of their Jathedar, the brave force of Sant-Sipahis marched toward the Jaito Gurdwara. They were chanting "Satnaam WaheGuru." Every GurSikh in the Jatha was projecting calmness. People of all religions welcomed the Jatha all along of the way from Amritsar to Jaito, because of their participation in this religious task. They were served with abundant amounts milk, kheer (milk and rice pudding) and other things. Flowers were showered upon these living martyrs along the way. Thousands of rupees were donated. The British troops awaited the Jatha and opened fire on them. They showered them with rain of bullets. Gurus non-violent force was prepared for such a welcome. They accepted this welcome with "Satnaam Sri WaheGuru's" Hukam and continued the sweet walk towards their goal without any interruptions. Many Veers fell to the ground but would rise immediately to continue their march. The bullets would hit their chest only to fall again. With courage they would either rise again or accept death to reach the Kalgidhar father's lap. Martyrdom was being openly served by now. It was the same serving that Balbir Kaur had insisted to reach and accept. Let us focus our attention on her condition. She continued her march while hugging her child close. She embraced the rain of bullets that she had eagerly awaited. By now her face was glowing with some unique brightness. Suddenly, She was hit by a bullet in her forehead. A blood spring burst open. Her whole face was covered with blood, eyes were covered with blood. However, this did not affect her march. She continued with the chanting of "Satnaam WaheGuru" with her son in her arms. Suddenly another bullet hit Balbir Kaur's child. The bullet pierced the child through his ear and then hit Balbir Kaur's chest. The child died immediately and proceeded to the Guru's court. Balbir Kaur kissed his forehead and placed his body with the other martyrs saying "WaheGuru look after your amanat (temporarily entrusted to me for safe custody)." However, she did not stop. Her face had turned yellow from the loss of blood. She had no strength left to continue. Her walk was wobbly by now, yet her heart's quest had not been quenched. Chanting the tune of "Satnaam WaheGuru," she kept her pace with others. The bullets had not stopped raining. They continued showering as if their thirst for blood had not yet mellowed. Another bullet came hissing her way. It hit straight in Balbir Kaur's chest, pierced her body and left from the other side. This bullet was the message of death, the one Balbir Kaur had been eagerly awaiting. With this bullet, Bibi Balbir Kaur fell to the ground and embraced martyrdom. Her soul left to join her child in Kalgidhar Father's protection. Her deepest quest was finally fulfilled. Her blood filled face still exhibited peace and dancing valor. Daughters of the Khalsa translated by Baldev Singh from "Adarshak Singhnia" by Karam Singh

Japyo jin Arjun dev guroo fir sa(n)katt jon garabh n aayo || Whoever meditates on Guru Arjun Dev, shall not have to pass through the painful womb of reincarnation ever again. || Gur Arjan Vitau Kurbani Shaheeda de Sirtaj, Shanti de Punj..... Dhan Dhan Sahib Sri Guru Arjan Dev Ji Maharaj Sachhay Patshah!!!!! If you were made to sit on a burning hot plate while having red hot sand poured over your body and then placed into boiling water for crimes you never committed..... What would you say? Would you scream in pain? Cry and beg like a dog? Say you were wrong, in order to save yourself? or would you smile and say, "Tera Kiya Meeta Lagei, Har Naam Padarath Nanak Mangei" Sweet is Your Will, O WaheGuru, Nanak Begs for the Treasure of the Naam- The Name of the Almighty Such is the greatness of Sahib Sri Guru Arjan Dev Ji 399 years ago, Sahib Sri Guru Arjan Dev Ji recited this Shabad as He was made to sit on a burning hot plate while having red hot sand poured over His body; Guru Sahib was then placed in boiling water and then into the freezing Ravi River. Guru Ji endured all of these unimaginable tortures for refusing to embrace Islam and refusing to change Gurbani at the orders of the then ruler; Jahangir Aasaa Ghar 7 Mahala 5. Aasaa, Seventh House, Fifth Mehl: (Sri Guru Arjan Dev Ji) Har kaa naam riday nit dhiaa-ee. Meditate continually on the Name of the Creator (WaheGuru) within your mind. Sangee saathee sagal taraan-yee. ||1|| Thus you shall save all your companions and associates. ||1|| Gur merai sang sadaa hai naalay. My Guru is always with me, near at hand. simar simar tis sadaa samaalay. ||1|| rahaa-o. Meditating, meditating in remembrance on WaheGuru, I cherish WaheGuru forever. ||1||Pause|| Tera keeya meethaa laagai. Your Will seems so sweet to me. Har naam padaarath Nanak maangai. ||2||42||93|| Nanak begs for the treasure of the Naam, the Name of the Creator (WaheGuru). ||2||42||93|| Sri Guru Granth Sahib Ji -Ang 394

tum kat baraahman ham kat sood. ham kat lohoo tum kat doodh. ||3|| What makes you a Brahmin and I merely a Sudra? If blood runs in my veins, does milk flow in yours? Sri Guru Granth Sahib Ji -Ang 324 Raag Gauri *Sudra- so called "untouchables" in the Vedic caste system. *Brahman- literal meaning is someone who has knowledge of WaheGuru. Here Guru Sahib critiques the self proclaimed "Brahmin" of the Vedic caste system which inherently restricts the potential of human beings on the basis of ritualistic social hierarchies. This system was and still is a source of immense social disparities due to the discriminatory laws it manifests in society. Raag Bhairo Mehlaa 3 Cha-upday Ghar 1 Raag Bhairao, Third Mehl, Chaupadas, First House: (Sri Guru Amar Das Ji) Ik-Onkaar Satgur Parsaad. One Universal Creator. By The Grace Of The True Guru: jaat kaa garab na karee-ahu ko-ee. Let no one be proud because of their caste. barahm binday so baraahman ho-ee. ||1|| That one alone is the true Brahmin, who keeps WaheGuru in their heart. ||1|| jaat kaa garab na kar moorakh gavaaraa. So, O fool, do not be vainglorious about your caste is garab tay chaleh bahut vikaaraa. ||1|| rahaa-o. So much sin and corruption comes from this pride. ||1||Pause|| chaaray varan aakhai sabh ko-ee. Though they say that there are four castes, barahm bind tay sabh opat ho-ee. ||2|| They all emanate from the same drop of WaheGuru’s Seed. ||2|| maatee ayk sagal sansaaraa. The entire universe is moulded of the same clay. baho biDh bhaaNday gharhai kumHaaraa. ||3|| The Great Potter has merely varied their shapes. ||3|| panch tat mil dayhee kaa aakaaraa. All are created of the same five elements. ghat vaDh ko karai beechaaraa. ||4|| None can reduce an element in one, increase it in another||4|| kahat naanak ih jee-o karam banDh ho-ee. Says Nanak, this soul is bound by its actions. bin satgur bhaytay mukat na ho-ee. ||5||1|| Without meeting the True Guru, it is not liberated. ||5||1|| Sri Guru Granth Sahib Ji -Ang 1127-1128

hay kaaman narak bisraaman baho jonee bharmaavneh. chit harnan tarai lok gam-yan jap tap seel bidaarneh. alap sukh avit chanchal ooch neech samaavneh. tav bhai bimunchit saadh sangam ot naanak naaraa-ineh. ||46|| O sexual desire, you lead the mortals to hell; you make them wander in reincarnation through countless species. You cheat the consciousness, and pervade the three worlds. You destroy meditation, penance and virtue. But you give only shallow pleasure, while you make the mortals weak and unsteady; you pervade the high and the low. Your fear is dispelled in the Saadh Sangat, the Company of the Holy, O Nanak, through the Protection and Support of WaheGuru. ||46|| Sri Guru Granth Sahib Ji -Ang 1358 Siri Guru Nanak Dev Ji visit to Kamroop Journeying through Bengal and Bihar Siri Guru Nanak Dev Ji arrived in Kamroop, the land of falsehood and seduction. Guru Sahib camped outside of the city with Bhai Mardana Ji. The city of Kamroop was a part of Assam. The ruler of the city was a very beautiful queen named Noor Shah; in reality Noor Shah was the name of a magician from whom the queen had learnt the art of evil magic. Noor Shah would seduce people with her beauty and then enslave them. She would then put them through inhumane tortures. One day Mardana Ji had to pass through the city to get something to eat, Guru Ji said, "Do go, but you should be aware that Kamroop is plagued with seduction and its inhabitants are lost in the falsehood of sexual desire." Mardana Ji handed over his Rabab to Guru Ji and entered the city; Guru Sahib waited under a tree outside of the city. On his way Mardana Ji met some beautiful women (who were slaves of Noor Shah) and fell victim to their machination, Under mesmeric influence Mardana Ji did all what they commanded him to do. When he reached at the door of Noor Shah's house, beautiful damsels who were standing at the door called him inside. The queen Noor Shah was very much pleased to see him. She asked her damsels to serve him with nice food, Mardana relished the rich food. Then she enchanted him with her charming beauty and sweet words; soon Mardana Ji became unconcious. Mardana Ji was thus imprisoned by Noor Shah and could not return to the Guru. Guru Ji knew what had happened to Mardana so he went to free him from his captors. He entered the house of Noor Shah and asked her about Mardana Ji. When the queen and here damsels saw the Guru, they tried to seduce Him with their beauty. They tried again and again but nothing availed. Then Guru Sahib seated Himself on the ground. Noor Shah at once ordered her damsels to dance and sing in the most attractive fashion. The Guru took the Rabab, which Mardana had left with Him while going to the city. Guru Ji tuned the Rabab and began to sing: In words we are good, but in acts bad. We are impure-minded and evil-hearted, yet we wear the robes of innocence. We envy those who stand and serve at WaheGuru's Door. They who love their Husband Lord (WaheGuru) enjoy the pleasure of WaheGuru's embraces, They remain powerless, even while they have power; and remain humble. O Nanak, our lives shall be profitable if we meet such women. (Sri Rag ki // Mohalla 1,2-7) Sri Guru Granth Sahib Ji -Ang 85 Guru Sahib told Noor Shah and her damsels that through the falsehood of kam (sexual desire- one of the five thieves) they had lost WaheGuru Ji in their hearts. Guru Ji then said that those people are truly beautiful who are attatched to the Naam (WaheGuru Ji); without Naam there is no beauty. Guru Sahib said that they were committing sins and WaheGuru would punish them for their misdeeds. He also advised her that by befooling people she could not win the True Lord. "They alone find WaheGuru who learn to efface themselves. The kings and their palaces are false. Gold, silver and wearer of these ornaments are also false. All desire to make their faces and bodies very attractive by wearing fine and costly clothes. But these bodies and fine clothes are also false and are fleeting. Only the Naam shall stay with you forever." When Bhai Mardana Ji heard the voice of his Master, the spell vanished and he woke up and coming outside bowed before the Guru. Noor Shah was astonished to see Mardana all the better. Noor Shah and her companions fell at the feet of the Guru and asked for forgiveness and blessing to obtain salvation. Sri Guru Nanak Dev Ji told them to meditate on Naam(WaheGuru Ji) conscientiously to cleanse their souls. Noor Shah became a Sikh of the Guru; she freed her slaves and distributed her property to the poor. She became a preacher of Sikhi.

"The initial crime was celebrated and indeed had been planned a year before hand...The army went into Darbar Sahib not to eliminate a political figure or a political movement but to suppress the culture of a people, to attack their heart, to strike a blow at their spirit and self confidence." -Joyce Pettigrew The Sikhs of the Punjab (1995) The Army invasion of the Golden Temple left 8-10,000 pilgrims dead, 500 buildings destroyed and 30,000 people homeless. -The Guardian 6/26/1984 The attack was simultaneously carried out on 74 other Sikh shrines, leaving thousands of innocent Sikhs dead. "Physical death I don't fear, Death of conscience, is a sure Death." -Shaheed Sant Jarnail Singh Ji Khalsa Bhindranwale

WaheGuru Ji Ka Khalsa, WaheGuru Ji Ki Fateh i just got back from surrey the other day- and ive gotta say that place is amazing- it's like a little Panjab- there were Gurdwara Sahibs everywhere... what really impressed me was seeing the Khalsa School- i had always heard about it- but until you actually see it then you realize what people are talking about. i just cant find the words to describe it- it's such as awesome Seva. if we had Khalsa Schools all over- then the youth would be a lot better off in my opinion. for scholastics this school is nationally ranked- and at the same time they teach the kids Gurmat- really just too great. they even have nationally ranked weight lifting champs :nihungsmile: from the looks of things Surrey is an awesome place to grow up for the youth. WaheGuru Ji Ka Khalsa, WaheGuru Ji Ki Fateh

Dhan Guru Dhan Guru Pyarai If your children were taken from you....ripped apart in front of your eyes..... Then their cut up bodies strung around your neck...... Would you continue to remember your Guru?? How strong and magnificent were the Mothers and Daughters of the Khalsa Panth..... Khalsa Women and Mir Mannu's Jail In the first half of the 18th century, state terrorism against the Sikhs was on the steady increase and was intensified by Mir Mannu, the new Governor of Lahore (1748-1753). By now the faith of the common people in Sikhi and the strength of the Khalsa had increased tremendously. Despite Mannu's extreme torture and reign of terror, nothing could deter the Sikhs. A Panjabi folk song of that period goes like this in English: We are the plants and Mannu a sickle, But by now, everyone knows, The more he cuts us, the more we grow. For a while Mir Mannu was engaged in Afghanistan. The Sikhs got the opportunity to strengthen their positions in the areas already under their control. This irritated Mannu. He attacked Ram Rauni, a Sikh fort at Amritsar, blew it up and killed about 900 Sikhs there. The Sikhs started a gorilla warfare against Mannu's forces, fighting from inaccessible places, in the jungles. Mannu ordered for the Sikh Women and their children be arrested and brought to Lahore. Sikh Women and children were captured and ordered to convert to Islam. When they refused to do so, they were deprived of sleep and food and were forced to grind grain by working stone mills. Their babies were snatched from them, thrown up in the air and pierced with sharp spears as they fell down. Children were cut to pieces and strewn around the necks of their mothers. Mothers watched dogs preying upon their mortally wounded infants. This took place in 1753 These great Sikh Women bore all these tortures with unbelieveable courage. They meditated on WaheGuru and sang sacred hymns. Not even one of them swayed or changed her faith. In the end they were all murdered in cold blood. In memory of these martyrs, there stands a Gurdwara Sahib called Shaheed Ganj in Lahore, Panjab. We remember the Sikh Women Shaheeds in our daily prayers. "Singhnian jinna ne sawa sawa mann de pisne peese, bachiye de tota galean vich pavaye, par Dharm na haariya" Sikh Women who happily grinded 60 kg Chakki (grinding instrument), had to put garlands of the dead bodies of their children around their necks but did not let pass the ideals of Sri Guru Nanak Dev Ji. Namastang Ajeete. Namastang Abheete. Namastang Abaahe. Namastang Adhaahe. I salute WaheGuru, who cannot be conquered. I salute WaheGuru, who is fearless. I salute WaheGuru, who is unshakeable. I salute WaheGuru, who cannot be overthrown.

'Sir jaave ta jaave, mera Sikhi sidak na jaave' "I pray that my head may be severed and lost but my Sikh zeal and faith must remain intact." -Sikh proverb Gurmukh rom rom Har Dhi-aavai. The Gurmukh meditates on WaheGuru with each and every hair of the body. Sri Guru Granth Sahib Ji -Ang 941

Bhairo Mehlaa 5. varat na raha-o na mah ramdaanaa. tis sayvee jo rakhai nidaanaa. ||1|| ayk gusaa-ee alhu mayraa. hindoo turak duhaaN naybayraa. ||1|| rahaa-o haj kaabai jaa-o na tirath poojaa. ayko sayvee avar na doojaa. ||2|| poojaa kara-o na nivaaj gujaara-o. ayk nirankaar lay ridai namaskaara-o. ||3|| naa ham hindoo na musalmaan. alah raam kay pind paraan. ||4|| kaho kabeer ih kee-aa vakhaanaa. gur peer mil khud khasam pachhaanaa. ||5||3|| Bhairao, Fifth Mehl: (Sri Guru Arjan Dev Ji) I do not keep fasts, nor do I observe the month of Ramadaan. I serve only the One, who will protect me in the end. ||1|| The One Lord, the Lord of the World, is my God Allah. WaheGuru adminsters justice to both Hindus and Muslims. ||1||Pause|| I do not make pilgrimages to Mecca, nor do I worship at Hindu sacred shrines. I serve the One Lord, and not any other. ||2|| I do not perform Hindu worship services, nor do I offer the Muslim prayers. I have taken the One Formless Lord into my heart; I humbly worship WaheGuru there. ||3|| I am not a Hindu, nor am I a Muslim. My body and breath of life belong to Allah - to Raam - the God of both. ||4|| O Kabeer, this is what I say: meeting with the Guru, my Spiritual Teacher, I realize WaheGuru, my Lord and Master. ||5||3|| Sri Guru Granth Sahib Ji -Ang 1136

WaheGuru Ji Ka Khalsa, WaheGuru Ji Ki Fateh Veer Ji- all the points you brought up are totally valid-no doubt it is possible for the survey to be skewed and yes we should not say that it is Sikhs doing the infanticide- people who do such things cannot be true Sikhs. we cannot deny however that these things are happening to some degree- and it is our duty as Sikhs to address them constructively. Forgive my mistakes. WaheGuru Ji Ka Khalsa, WaheGuru Ji Ki Fateh

Sikh women population declines alarmingly By Harbaksh Singh Nanda United Press International New Delhi, India, Oct. 13 (UPI) -- India's National Minorities Commission has set up a panel of demographers to study the recent results of a census reports that says the population of Sikh women is declining. The panel will hold talks with religious leaders to find ways to restore the gender imbalance, NCM chairman Tarlochan Singh said. "The panel will start its work immediately and start holding meetings with leaders of different communities to suggest immediate corrective measures to bring about the balance in population growth and sex ratio," Singh said. Although Sikh scriptures prescribe equal rights for women, census data released by the Indian government last month show alarming trends in the community, one of India's wealthiest. Figures showed the sex ratio of women for every 1,000 Sikh men is 893 against the national average of 933. The figure is lower, 786, in the 0-6 age group. The numbers showed the decline is most pronounced in urban areas and among affluent families. The holy book of the Sikhs, the Guru Granth Sahib, is replete with feminine symbolism. Sikh gurus have advocated and promoted social equality between the genders and among the different castes. Sikhism's founder, Guru Nanak, wrote: "From the woman is our birth, in the woman's womb are we shaped; To the woman we are engaged, to the woman we are wedded; The woman is our friend and from woman is the family; Through the woman are the bonds of the world; Why call woman evil who gives birth to the leaders of the World? From the woman is the woman, without woman there is none." All 10 Sikh gurus, or teachers, challenged the oppression of women. Sikhism, which was founded more than 500 years ago, is the world's youngest major religion. It has more than 20 million adherents. The men sport long hair, beards and turbans. The religion rejects idolatry, Hinduism's caste system, ritualism and asceticism. It recognizes the equality of genders and religions. Most Sikhs live in their homeland, Punjab, where the problem posed by the falling female population is fueling concern. The female sex ratio in the state has gone down from 875 a decade ago to 798 this year; at least one district has 766 females to 1,000 males. Female feticide became popular in the early 1980s when ultrasound tests gave people a tool to find out the gender of their unborn child. Ultrasound scanning shops mushroomed across the state and newspaper advertisements offered ultrasound services. Female feticide, however, is banned in India and is punishable under the Pre-Natal Diagnostics Technique, Regulation and Prevention of Misuse Act. Inderjit Singh, the census head in the state, said he was alarmed by the lack of reaction to the data in the country. According to the figures, the highest sex ratio is among Christians at 1,009. This is followed by Buddhists and Jains, who have a sex ratio of 953 and 950, respectively. Among Muslims, this ratio is 936, while among Hindus it is 931. "Other than routine noises, the government machinery has failed to seize the moment and take steps to prevent female feticide," said the Tribune newspaper in an editorial. "Recently, of 114 legislators, only four attended a workshop on female feticide that was especially held for members of the Punjab Assembly. Technology has been harnessed to reinforce a barbaric tradition of identifying and killing daughters." The practice continues despite the Akal Takht, the highest religious seat of the Sikhs, ruling it illegal in an edict in 2001. "Cultural prejudices against the female child are so strong that even religion-driven reforms have failed to make a dent against this inhuman practice," The Tribune said.

Dhan Guru Dhan Guru Pyarai If you serve others in your life, you get the honor of respect at the Abode of the Almighty. Sri Guru Granth Sahib Ji -Ang 25 A poor person's mouth is the Creator's treasure chest. -Suraj Parkash "Humility is my mace; Touching The dust on the feet of the people, my spear These weapons no-evildoer can withstand, The Master, all-endowed, has armed me with these" Bhagat Puran Singh Ji (1904-1992) - Refuge of the Destitute Bhagat Puran Singh Ji worked in complete selflessness all his life to provide the last hope to mentally and terminally ill patients; where society had cast them aside he gave them the refuge of his care. Bhagat Ji cared for these people requesting nothing in return; he saw only human beings and served regardless of caste, creed or religion. Quite early in life Bhagat Ji experienced extreme poverty after the business of his father collapsed. He managed to study up to matriculation, but his mother had to wash clothes and dirty linen of other people to enable him to pay for school fees. At Lahore his contact with the Head Granthi of Gurdwara Dera Sahib at Lahore, Bhai Teja Singh by name, confirmed his decision to dedicate his whole life to the most satisfying avocation in the world--alleviation of human suffering, howsoever small the measure of one's contribution. Against the backdrop of the violence and poverty in 1947 (partition) he established "Pingalwara" which takes care of sick, disabled and forlorn persons. Whatever money and financial resources he could gather he used to establish this refuge. His life story is a saga of grit, determination, faith in the Almighty and unending love for the suffering humanity. A very brief sketch of Bhagat Ji's life is given below. Bhagat Puran Singh Ji was born at Rajewal, Distt. Ludhiana on June 4, 1904, at the house of Chaudhari Chibu Mal and Mehtab Kaur. In an interview with Patwant Singh, Bhagat Puran Singh Ji disclosed how he became a Sikh; in his early life he used to travel a lot from village to village and would stay at a Hindu temple. One day when he was staying at a temple brahmins told him to clean the temple and then when he was done they sat in front of him and ate the food without offering him any. Incidentally the next time he had to stay at a Gurdwara and the Bhai Sahib of the Gurdwara not only gave him good food but also a cot and a glass of milk afterwards, without asking for any sewa for the Gurdwara. After this Bhagat Puran Singh Ji didn't even think twice and became a Khalsa. Bhagat Ji renounced all worldly attachments in the prime of his life and vowed to mitigate the pains of the suffering humanity. He initiated his career by adopting a crippled child of age four who was abandoned by his parents at the threshold of Gurdwara Dera Sahib in 1934. He decided to be the boy’s carrier "Until the latter could use his own legs". The boy never did and Bhagat Puran Singh carried him on his shoulders until the time he himself became too frail to walk.The care and service of child kindled in his heart an inexhaustible fund of sympathy and passion for the pains of humanity. The child, though physically deformed, was very dear to Bhagat Ji- he called him Piara Singh (the dear one). Piara Singh lived to the age of 63. After leaving Lahore in 1947 due to the partition, Bhagat Ji selected Amritsar to carry on his mission. He had to struggle hard to build up Pingalwara and did so in the face of great obstacles. Pingalwara provided homely shelter to hundreds of disabled people, many with incurable diseases. Even into old age Bhagat Ji would sweep the excreta of patients with his own hands- he picked up banana and other fruit-skins from the roads; he carried mud and bricks on his head for the upcoming buildings of Pingalwara; he would beg for food for the people in Pingalwara by going door to door. Bhagat Ji would sit outside Darbar Sahib and other Gurdwaras in sun and rain and collect money for the patients of Pingalwara. Whenever he used to see a deserted dead body (human or animal) immediately he would prepare (by his own hand) a grave and give the human or animal a deserving respect of death. Bhagat Ji served people who did not have the ability to help themselves. His Pingalwara became a home for orphans, mentally retarded persons and, the destitute of society. It was a place with limited resources and neither society nor the state helped. Bhagat Puran Singh Ji carried on with the service single handedly. Bhagat Ji was also a writer as well as a publisher and an environmentalist. Bhagat Ji's contribution in spreading awareness about the global dangers of environmental pollution, increasing soil erosion etc are also commendable. His dedication was awarded with heaps of honours by many quarters. Among these was the Padamshri award in 1979, which he later denounced in the wake of the army attack on Darbar Sahib in 1984. He went to Sach Khand (The Realm Of Truth) on August 5, 1992. At this time Pingalwara is run by Bibi Dr. Inderjit Kaur. Current Number of Patients 1.Mentally Retarded Patients 274 2.Paralysis, Polio 79 3.Mentally Challenged 142 4.Deaf and Dumb 39 5.Old Aged 117 6.Injured 24 7.T.B. Patients 19 8.Blind 14 9.Aids Patients 05 10.Epilepsy 87 11.Cancer Patients 04 12.School Children 58 13.Abandoned Children 03 14.Treated and Cured 43 Total 908

Guru Gobind Singh Jee was asked by Mata Gujree Jee, whether he missed seeing his 4 martyred sons, The Master replied, "You are wrong if you think I had only four sons, I have thousands of sons and daughters and in them I see the four I sacrificed. Those four sons were four virtues from Waheguru Ji, their body pots were to be smashed so that those virtues could be poured into the Khalsa. Ajit means unconquerable, my Khalsa would rather die fighting than run like a coward. Jujhar means warrior, my Khalsa is powerful and strong. Zorawar means Power, as long as my Khalsa is distinct I will give them all of my power. Fateh is victory, my Khalsa will fight for Waheguru's victory. O Mata Jee, when I see one Khalsa with these 4 qualities I see all four sons." Guru Glorious. by Prof Puran Singh Ji. They ask me to say something about Guru Gobind Singh; they ask what is He to me? I tremble when they ask me, what is He to me? Unable to say anything in reply, I burst forth into childlike cries of both joy and pain, and I faint away, knowing not what is He to me! Only I say Guru Glorious! Guru Glorious and I am consoled, I slumber in His Lap, soothed by the lullabies of my own sound, knowing not what is He to me! Do not ask me to define Him, Do not ask me to praise Him, Do not ask me name Him, Do not ask me to preach Him, And ask me not to conceal Him, One who has freed me,- Me, the self-poisoned, the down trodden slave in the fragrance of Himself. Whatever He may be to anyone else, To me, He is the Creator, who has cast Himself in the shape of His Song. And sitting nowhere, He showers from his eyes a rain of stars in the sky! Let the Great Ones name Him, Let the scholars ! search Him Let the learned discourse on Him, Let the martyrs sing Him, Let the lovers call Him, Let the maidens garland Him, and sing Him a welcome! Let the saints worship Him, let the devotees kiss the Hem of His Garment, and anoint their foreheads with the dust under His feet, Let the children gather round Him, Whatever He may be to anyone else, To me He is my sacred friend, who comes unseen to me in my dark despair, to wipe a silent tear with the edge of His Kingly Skirt. And to say to me when I cannot listen even to Him, choked with my own tears,- "I am here by your side, the whole of myself when no one is nigh, I am for you, O sad sinner! I am exclusively for you and no one else!!" Let the women say to Him, "I love you," let the singer say to Him, "I sing for you," Let the dancer say to Him, "I dance for you," Let the yogi say to Him, "I lie wrapped up in thought of you," Let the pious! tell Him, "we obey your law," Whatever He may be to anyone else and anybody else to Him, What can I be?- I, devoid of all virtue, merit, or light; I devoid of the sacred vows of piety, silence or poverty; I a sweeper of the street of the Pleasure of Sense; I, an aimless chaser of quivering Illusions that fly the trembling colors of the wings of the butterflies that flutter around the Maya of life in full flowers: What can I, I say to Him?- I, the old joy-sipper with the everlasting burden of Illusion on my back: I only cast my head down in shame, I stand abashed, away from all, in the corner of my naked body with all its scars and stains; But behold: He cometh even to me, as the sun goes down, and the saints leave Him alone. And as He cometh, I burst forth crying. And He consoleth me saying: " Have I been really too long away from thee?"

'Sir jaave ta jaave, mera Sikhi sidak na jaave' "I pray that my head may be severed and lost but my Sikh zeal and faith must remain intact." -Sikh proverb Gurmukh rom rom Har Dhi-aavai. The Gurmukh meditates on WaheGuru with each and every hair of the body. Sri Guru Granth Sahib Ji -Ang 941 Pehlaa maran kabool jeevan kee chhad aas. Hoh sabnaa kee renkaa tau aao hamaarai paas First, accept death, and give up any hope of life. Become the dust of the feet of all, and then, you may come to me. Sri Guru Granth Sahib Ji -Ang 1102 Shaheed Bhai Taru Singh Ji Zakariya Khan, the Governor of Lahore, had been carrying on a cruel campaign of persecution against the Sikhs since 1739. The Khalsa Warriors, who were the most visible threat to the Mughals, had disappeared into the hills, forests and deserts where Mughal armies could not reach them. As the Khalsa Warriors were out of Khan’s reach, he wreaked his wrath on those Sikhs he could find. The Sikhs earned their living with honest labor and shared their earnings with those in need, irrespective of their race, religion or cast. Martyrdoms have always lighted new fires in Sikh hearts. One such martyrdom was of Bhai Taru Singh Ji of Poola, a village in Majha track. He was a pious and kindhearted young man of 25, devoted to the service of the Sikhs whom the cruel rule had driven into the wilderness. He cultivated his fields and lived there in peace, reciting Gurbani and meditating on WaheGuru. He shared his field’s produce with his brethren and offered them shelter whenever required. This was considered treason by the Mughal rulers. Harbhagat Niranjania of Jandiala, who was instrumental in the arrest of Bhai Mehtab Singh of Mirankot, was also seeking information about Sikhs to pass on to the Governor of Lahore for a reward. He came to know about Bhai Taru Singh Ji’s activities and informed Khan. Bhai Taru Singh Ji was arrested and brought to Lahore. He was offered a high position with the government, and marriage with a beautiful woman of a respected Mughal family, if he embraced Islam and cut his hair. Bhai Taru Singh Ji defiantly refused to give up his faith. He told the Governor, "Even if I were offered the kingship of the whole world and the beauties of paradise, I would not barter my faith. I am prepared to die but I will not let even a single hair of mine be cut." In June 1745 Bhai Taru Singh Ji was taken to the notorious Nakhas of Lahore, a horse market outside the Delhi gate. He was again asked by the Qazi to embrace Islam and cut his hair. Bhai Taru Singh Ji bluntly refused the proposal saying that his hair was inseparable from his scalp. The order of the Governor were carried out in full: his hair was mercilessly scraped off along with his scalp. Bhai Taru Singh Ji stood the ordeal bravely, reciting Jap Ji Sahib Paath and reciting the name of the Creator, WaheGuru. Bhai Taru Singh Ji was taken back to prison and tortured there for many days. During this time, Zakariya Khan became seriously ill with diseased kidneys and he could not pass urine. His abdomen swelled up with intense pain and he had a hard time breathing. In these hours of unbearable suffering, he realized that he had caused suffering to thousands of innocent Sikhs. He sent a messenger to Bhai Taru Singh Ji and asked for forgiveness. Bhai Taru Singh Ji, intoxicated with the love of WaheGuru, was in a state of bliss. He forgave Zakariya Khan saying that everything happens in WaheGuru’s Will. As soon as Khan received this message, he was able to pass urine. His pain subsided and he died shortly thereafter. Bhai Taru Singh Ji left the earthly abode a few hours after the death of Zakariya Khan on July 1, 1745. -The Guru's Word & Illustrated Sikh History by Dr. Santokh Singh sikhgenocide.org Namastang Ajeete. Namastang Abheete. Namastang Abaahe. Namastang Adhaahe. I salute WaheGuru, who cannot be conquered. I salute WaheGuru, who is fearless. I salute WaheGuru, who is unshakeable. I salute WaheGuru, who cannot be overthrown.