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13Mirch

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  1. When the Sikhs desired to burn Ahmad Shah Sirhindi's mosque to the ground, Banda instantly criticized them and halted their endeavors saying that places of worship are neutral in warfare.
  2. On that note it should be remembered that reading one text does not provide us with the entire particulars of a historic event. We need to be open minded when pursuing the more tendentious points of Sikh history. Dr. Balwant Singh Dhillon is currently compiling the Rajasthani records vis-a-vis Banda and a picture is emerging which is contrary to what Bhangu and the Budha-Dal Nangs have painted. There was more to Banda's surrender than meets the eye. "It is crucial to note here that impartial historicity, contrary to sampradaic/ nationalistic sophistry, does not solely consist of reading one granth and/or one tract and then attempting to construct an entire analysis of events on the latter. It is undeniable that Bhangu, when dealing with the post-Banda era, exhibits a degree of accuracy lacking in other Sikh texts. Where Banda is concerned, though, it is evident that he continually stumbles.Did Banda surrender unconditionally? Let us also scrutinize contemporary Persian texts and attempt to discover the middle ground rather than selective perceptions of both Sikh and non-Sikh historians.The contemporary 'Fatuhat Nama-i-Samadi,' compiled in 1722 by Ghulam Mohiud-Din who was employed by Abdus and was also a veteran of the aforementioned conflict, observes that Banda Singh was extremely reluctant to surrender to the Mughals. After the departure of Binod Singh, the Sikhs inside the fortress were united. Banda called a conference and advised them to prepare themselves for one last encounter with the foe. He, Banda, and a select few would stay back in the fort and fight to the last man whereas the rest would escape in the melee. The Sikhs refused to entertain this notion deeming it prudent to save his life as he was an elect of the tenth Guru himself. Baaj Singh the son of Binod Singh, who had left his father's side, then decided to open negotiations with the Mughals. The historian S. Karam Singh would contend against Mohiud-Din's narration of events but would fail to substantiate his claims. Another contemporary record, the 'Asrar-i-Samadi,' corroborates the 'Nama-i-Samadi' and even offers a list of agreements which Baaj Singh acquired from Samad Khan. These are:1.) The Sikhs would surrender their heavy weaponry once the Mughals had allowed them to gain safer quarters.2.) Asif Beg, who was in communication with Baaj Singh, would act as the agent for the Mughals whilst Baaj Singh would act in a similar capacity for the Sikhs.3.) Asif Beg's assurances and pledges would be reciprocated by the Sikhs in full.4.) On Asif Beg's assurance, Banda's son and a few select Sikhs would be sent to Samad Khan's court as a gesture of the Sikhs' goodwill and for further negotiations in the future (a grant of some sort is suggested. The latter did become a reality in some aspects. Bhangu informs us that the famed Tara Singh Waan, one of Banda's warriors, was bequeathed land by the Mughals whilst it was decided that Binod Singh and Kahn Singh would receive financial reimbursement from Mughal coffers. In the case of Waan it was deemed prudent that he be left alone to till his land. Binod Singh and Kahn Singh were also allowed to raise a few battalions as they had rendered great service in weakening Banda). Hampered on all sides and caught in the net (to speak candidly), Banda finally decided to surrender. S. Gurbax Singh summarizes:'Banda did not surrender unconditionally and that the surrender was preceded by a negotiated settlement. According to the terms of the settlement the Nawab promised to spare the lives of the Sikhs if they relinquished their hold over the fortress and that the Nawab would recommend their case to the Emperor and would mediate on their behalf.'"- S. Gurbax Singh, 'Banda's Fall: A negotiated settlement.' Other critical factors which have emerged are that there is no record of either Mata Sundri Ji or Mata Sahib Kaur Ji castigating Banda or being approached by the Mughals to do so. Other then Bhangu and the Nirmala Ganesha Singh, no other mention has been made of the Bandai Khalsa. Even today in Kashmir Sikhi abounds because of the sacrifices made by Banda Singh's descendants during the Gurudwara Reform Movement and prior.
  3. Long lasting samadhis are the only way to mukti now are they? What fuddu gaapi Sant do you follow? These samadhi type bhenchods, hiding from the world, are <banned word filter activated> trolls.
  4. And that's exactly the problem with you fanboys. He's obviously pushing profiteering under the veneer of religiosity but what do we have here? Idiots falling for it hook, line and sinker.
  5. Something which I recently acquired from the Sikh Talk page on facebook, worth a read: Akal Security is, according to their website, 'one the largest U.S. owned security services provider to the U.S. Government'...'and is responsible for protecting critical government and industrial facilities'....'Akal Security specialises in providing security for critical federal government facilities, state and local government agencies and military installations.' . . . This includes the infamous I.C.E, the Immigration and Customs Enforcement, the government detention centres that have been in the news lately following the recent U.S policy of separating families at the borders and taking away kids from their parents, locking them away in cages. . . . The beneficiaries of this policy are Sikh. . . . In fact, a quick visit to their website, specifically the careers page, and the first vacancy that appears is an 'Armed Detention Officer' where duties include 'Maintain constant guard, physical control and observation of detainees at all times and 'Comply with all applicable post orders, ICE directives'. . . . Is this another fine example of Sikh values are American Values? . . . The company is based in Espanola, New Mexico, and has landed more than $1 billion in federal contracts after the Sept. 11 attacks. The Sikh company continues to profit from the ongoing suffering of those that encounter border control and the recent policy involving family separation. . . . . We witnessed this week the Trump administration attempt to justify this abhorrent and inhumane policy of family separation according to the Bible. Would it be likely that we could see the CEO of Akal Security, Nirmal Kaur Khalsa, similarly justify the policy and their contractual obligations on Sikh grounds? . . . The method by which the children are being taken away is that the staff at these centres are telling the parents that their children are being taken away for baths, only to never return. . . . Akal Security is responsible for recruiting and training the individuals that commit such acts under the rubric of 'essential duties'. They are in large part the ones locking away the kids and separating families and do so as a Sikh organisation.
  6. Look, we both know we aren't any sampradaic parasites- let's keep this debate for another day and another thread.
  7. KINGS WITHOUT THRONES The so-called Jathedar of Akal-Takhat. The unsavoury controversies which impugn the office of Jathedar Sri Akal-Takhat, from time to time, have rendered the position a fulcrum of religio-political conflict. The most recent crisis to afflict the management of the Takhat, and it’s head honcho, saw the unconditional pardon of controversial godman Ram Rahim for his provocative mimicry of Guru Gobind Singh Ji (the tenth Sikh Guru) in early 2007. Rahim’s caricature had ignited widespread riots across the sensitive Indian border-state of the Punjab. (1) Sikhs, of all hues, had clashed with Rahim’s followers in a frenzied orgy of violence which spanned several days and resulted in the deaths of several Sikh protesters. (2) Political exigency, it seems, played a crucial role in Rahim’s pardon which the godman stringently denied requesting. All hopes of gaining votes via Rahim, however, were exhausted owing to two unforeseen circumstances: -The widespread opposition of all sections of Punjabi and non-Punjabi Sikhs to the pardon which was issued from the Akal-Takhat, and ratified by the other Takhats with the exception of Hazur Sahib. -Rahim’s subsequent conviction in a rape case dating to 2002. (3) The limelight, throughout this entire period, was continually focused upon the Jathedar of Sri Akal-Takhat whose charge holds paramountcy in Sikh theo-politics. The subsequent Sarbatt Khalsa-a premature eyewash in all respects except some- gave vent to the demands of a majority of Sikhs and declared all SGPC employed Takhat Jathedars as Personae non gratae. Ironically the very jathas which were instrumental in the passing of the latter resolution have today, unanimously and candidly, revoked it and are now the blue-eyed darlings of their one-time foe. Yet not all is smooth-sailing in the Sikh world. Already an increasing number of the community’s youth are beginning to call for a critical re-evaluation of the role of all Sikh sampradas and jathas, and whether they are required in the context of the Guru Panth Khalsa doctrine. Naturally, the Takhat system and it’s administration have received more than their fair share of scrutiny. The four Takhats, as historic and current embodiments of the Nanakian doctrine of Miri-Piri, cannot be divorced from the Panthic framework owing to their grounding in Sikh ideology. Their administration, though, was born out of post-Sikh empire politics and does not bear any relation to how the Takhats were managed in the past. It is crucial, then, that the below queries be scrutinized attentively: -What parameters define/regulate the office of Jathedar for the Akal-Takhat which is paramount among the four Takhats? Is he/she a sovereign Per se; a dictator or a Caliph of the Sikhs retaining the power to impose personal arbitration upon the Panth? -Can any organization/group which acquires control of the administration of the Sri Darbar Sahib (the theo-political hub of the Sikh world) elect a Jathedar of the Takhat and/or claim itself to be sovereign? -In light of historic precedents, particularly Guru Gobind Singh Ji’s dissolution of personal Guruship into the more corporate Guru Panth Khalsa and the scriptural Guru Granth, is the current stead of Jathedar ideologically viable? This is not the first time that a situation has arisen concerning the functioning of the Akal-Takhat. The first time was when the dissident Minas acquired sway over the Darbar Sahib in the 17th century. They were ousted, after six decades, by the warrior-savant Bhai Mani Singh who subsequently regulated the Takhat under the directions of Guru Gobind Singh Ji. (4) The demise of Akali Phula Singh in 1823 A.D. allowed Maharajah Ranjit Singh to acquire control of the sacrosanct Darbar until his own demise in 1839 A.D. (5) State control was renewed by the British who were finally forced to relinquish control of the complex to the Sikhs in 1920 A.D. Yet all dreams of re-establishing a pristine Akal-Takhat, as it had been under Bhai Mani Singh and pre-Sikh empire polity, were effaced by the Sant Fateh Singh Akali administration in 1962 A.D. (6) In 1986 A.D., two years after the commencement of the Sikh militancy, gun-wielding separatists would temporarily evict the Akali-SGPC combine and nominate their own administration. (7) It would be short-lived and the ensuing decade would see the Akali-SGPC combine return. From a particular perspective, then, there is ground enough to desire change in the Jathedari system which seems opposed to impersonal law. Yet change can only manifest if the workings of the entire system are comprehended in a historic context and not in light of any sampradaic/ organizational bias. The Akal-Takhat in principle: Speaking conceptually, the edifice located next to the Harimandir (commercialized as the Golden Temple) is not necessarily the Akal-Takhat per se. Rather, it symbolizes the concept of truth and morality outranking all other allegiances. (8) The epithet Akal-Takht consists of two differing terms: Akal signifies the timeless Purakh, Sri Vaheguru (misconstrued to define God in the Abrahamic purview of Sikhi) whose immanence resides in creation and is the truth in toto. (9) Takhat signifies a throne or locus of temporal power; Akal-Takhat, then, means the throne or seat of truth and morality- the edifice is intended to symbolize this salient concept of Nanakian philosophy which forms a bedrock conviction of the Sikh worldview. The edifice, owing to it’s conceptual basis, has become a prominent facet of the Sikh world. It can be consummately summarized that the Akal-Takhat is the de facto polity of the Sikhs; those who seek to acquire control over it do so with the intent that they might impose their writ upon the Guru Panth Khalsa. (10) Yet the latter is one of the two pontificate constituents of the Panth (with it’s other half being the Guru Granth), and as history establishes not prone to being imposed upon. Initiation: Though Guru Nanak Dev Ji (Nanak I) established the ideological foundations of the Sikh praxis, it was left to his successors to consolidate them and implement them in deed. The martyrdom of the fifth Nanak Guru Arjan Dev Ji, in defense of the Sikh ideal of freedom of conscience, acted as a catalyst for the ideology’s swift evolution. Having presciently forecast the adverse changes about to be wrought in the contemporary political milieu- the proliferation of Islamic theophany and the consecutive impeachment of all infidels- (11) the Guru, prior to his execution, advised his son to construct an edifice signifying Nanakianism’s temporal leanings and to raise a standing army to protect the weak and liberate the tyrannized. (12) His advise did not fall on deaf ears. Upon receiving news of his predecessor’s, and father’s, martyrdom Guru Hargobind Sahib Ji (Nanak VI) with the aid of the venerable Baba Budha and Bhai Gurdass commenced constructing a stone plinth which was ultimately completed on 15th June 1606 A.D. As Sikhs gathered to witness the investiture of a new Guru, they were awestruck when the latter mounted the plinth dressed in the regal apparel of an emperor. Whilst war-balladeers sang glories of war and the battlefield, Baba Budha presented the Guru with two swords intended to signify Miri(temporality) and Piri (spirituality). The welding of the empirical and theoretical having been initiated by Guru Nanak Dev Ji, Guru Hargobind Sahib Ji ratified it by physically manifesting it. The plinth, in defiance of the government of the day and in accordance with Nanakiandiktats, was named Akal-Takhat. Early Days: As a result of contemporary politics, Guru Hargobind Sahib Ji was incarcerated in the Gwalior fort for three years. (13) In the mean time the Sikhs were lead by an elective council consisting of Baba Budha, the chief steward of the Harimandir; Bhai Gurdas, the chief caretaker of the Akal-Takhat; the mother and wife of the Guru and several other confidants of the Guru. (14) This council would hold communes of the Sikhs at the Akal-Takhat and pass resolutions vis-a-vis the community. After his release, the Guru would war with the Mughals for a brief period of time before shifting his headquarters to the sylvan Shivalik hills. (15) The Darbar Sahib, as a result, would fall into the hands of the Minas. There is a general concurrence in all scholarly circles that Harji, chief of the Minas, was an able administrator despite his anti-Nanakian stance. (16) Yet the man could not visualize employing the Akal-Takhat for his own selfish ends because the Takhat was accepted as a symbol of Panthic suzerainty and not as some supreme Vatican dominating the latter. If the Takhat had indeed been some prime authority, Harji could have effortlessly disrupted the line of Gurudom and declared himself and his lineage Guru ad vitam aeternam. Principally: Harji’s inability to utilize the Takhat for personal aggrandizement brings the following considerations to the fore: -The Akal-Takhat, contrary to current perceptions, as a concept was more potent than physical edifice. -The concept was embodied by the incumbent Guru who retained all de facto paramountcy over Panthic affairs. -Ideology was more pontificate than locus. The third factor is possibly the most critical as the prior two factors arise out of it. Contrary to modern-day contentions, the admixture of Miri and Piri was institutionalized by Guru Nanak Dev Ji. Why then was a Takhat never established at Nanakana Sahib or Kartarpur; two loci sanctified by the Guru’s stay? Well aware of the importance of ideology, Guru Nanak commanded his successor to emigrate to Khadoor Sahib thus divorcing the essence of the Guru from any particular region or locale. The same principle was at play when Guru Gobind Singh Ji (the tenth Nanak) invested the Khalsa with the epithet and mandate of Guru Panth Khalsa. Miri-Piri would be the mainstay of the Guru Panth (the collective) as long as it remained loyal to the Guru Granth (ideology). Not even a single shred of evidence has been found which posits that the Akal-Takhat was ever mentioned by the said Guru as being some supplementary authority to either the Granth or the Panth. (16) Ascendancy of the Guru Panth: In the post-Guru era period, the warrior-savant Bhai Mani Singh traveled to Amritsar and after a prolonged struggle ousted all Mina and Brahminical factions which had transformed the site into a den of immorality. (17) One of the tenth Guru’s close confidants, the Bhai implemented the policies of tenth Master vis-a-vis the Darbar. (18) The original plinth constructed by the sixth Guru was renovated and covered to shield it from the elements. Weaponry was placed inside and recitations of the Adi Guru Granth Sahib Ji were commenced. The Harimandir received it’s own version of the updated Adi Granth and sophists, tasked with providing elucidations of Gurbani, were posted outside both structures. Professional musicians, trained in the Sikh musical tradition, were employed for the Harimandir whereas balladeers where deputed outside the Takhat. (19) In the dark days which followed, Mani Singh and other associates of the tenth Guru remained firm to the mandate of the Guru Panth Khalsa and invested considerable effort in institutionalizing practices for the latter’s assemblies and resolutions. The Darbar Sahib complex having been intended as the theo-political hub of the Sikh world, Sarbatt Khalsas or corporate assemblies of the Sikhs were held therein. Ratan Singh Bhangu vividly describes the routine adopted on assembly days: ‘They sat in the Harmandar listening to wisdom and contemplating on the Guru’s word. They ascended the Akal Bunga and sat at the Takhat. They held congregations and adopted resolutions for destroying the anti-Sikh people and for preserving the Singhs. The Sarbat Khalsa held court there…’ (20) Institution of the Dal-Khalsa: The ever-growing military strength of the Guru Panth Khalsa and it’s social-cum-political policies convinced the oppressed classes of the Punjab that salvation lay with the Sikhs. Having initially been split into two general bodies, the Budha-Dal and Tarna-Dal, a Sarbatt Khalsa was communed on 29th March 1748 in which the 66 constituent battalions of the Guru Panth were re-organized into 12 various Misls or confederacies. (21) The Misls followed a three-tier structure when it came to Panthic politics. Populations falling under a particular Misl elected councils to represent their voice to Misldars: the constitutive element of the Misls. These were often Sikhs who were military veterans; stringent in their adherence to Sikhi, and often cohorts in battle. The Misldars, in turn, were outranked by an elected Sirdar or chief who was authorized to represent the entire Misl at Sarbatt Khalsas. Misldars would often sit behind a Sirdar at Sarbatt Khalsas and advise the latter with respect to resolutions and implementations. (22) The Misls, for military purposes, retained the aforementioned dual general bodies. As a collective, they were known as the Dal-Khalsa; the cumulative of the Khalsa. The Akal-Takhat served as their assembly ground. The most respected Sirdar was elected to see to the defense of the Darbar, proclaim the resolutions of the Sarbatt Khalsas and tax each Misl on the basis of it’s profit earned in wars. The upkeep of the Darbar; the implementation of resolutions or Gurmatas; the duty of being the first line of defense et al was bequeathed to the Akalis- once the Praetorian guards of the Guru and now of the Guru Panth Khalsa. (23) With political ascendancy, however, would come hubris and the Akalis would fail in arresting it. As a result, the Misls would soon be on the route to ruin and Ranjit Singh would ultimately relegate them to oblivion. The Last Great Sirdar: Ranjit Singh, the emperor of Punjab, would subsume all Misls except one in his empire: this was the Shahid or martyrs’ Misl, consisting solely of Akalis and lead by Akali Phula Singh. The Akali, from the onset, would preserve the Budha-Dal and Tarna-Dal divisions of the Dal Khalsa including the Akalis role of seeing to the upkeep of all Gurudwaras and acting as an independent militia of the Guru Panth Khalsa. (24) He would base his headquarters at Amritsar from where he would occasionally travel to Lahore to impart advice to Ranjit Singh. On two occasions he would pull up the latter for transgressing against the Sikh Code of Conduct. Once Singh would be passing by the Akali’s residence in Amritsar when the latter happened to be looking out. Seeing the emperor of Punjab on Lali, an Afghan horse which had cost the lives of 200 Sikh soldiers, the Akali caustically asked: ‘blind fool, who gifted you this he-buffalo?’ (25) Ranjit Singh, initially, treated the Akali with disdain whose predecessor had been at odds with him. (26) But after being boycotted by his fellow Sikhs and fearing the Akali’s military prowess, he elected to humbly submit himself before the belligerent warrior. The streets of Lahore would soon be aflame with the news that a Muslim dancer, Moran, had fallen pregnant to the emperor. Matters would be exacerbated further when the dancer, branded as a prostitute by her own community, would be taken in wedlock by Ranjit Singh. The ceremony was performed in the presence of the Adi Guru Granth Sahib Ji much to the Akali’s chagrin. After consulting his fellow Akalis and other leading members of Sikh religiosity, the Akali would summon Ranjit Singh to the Akal-Takhat where he would be judged against the Code of Conduct he had violated. It would be found that not only had he debased the exterior features of Sikh physicality-bequeathed by the Gurus themselves- by having an affair out of wedlock, but also that he had violated the sanctity of the Guru Granth by attempting to wed a non-Sikh (who expressed no desire of conformism and was equally guilty in the scandal) in it’s divine presence. The penalty pronounced was a public flogging. It goes to Ranjit Singh’s credit that he instantly denuded himself and allowed the Akalis to tie him to a flogging post for public debasement. Witnessing his humility the Sangat requested that the penalty be downgraded to some mundane service. The emperor was untied and after being ordered to submit finances to the Darbar, was forgiven. (27) Akali Phula Singh would fall fighting in 1823 A.D. Subsequently, Ranjit Singh would acquire control of the entire Darbar Sahib complex suo motto. British Ascendancy: The fall of Sikh sovereignty, in 1849 A.D., created a vacuum which was swiftly plugged by the British. Fearing a resurgence of Sikh ascendancy the British acted swiftly in hijacking all Sikh Gurudwaras and imposing a priestly class, the Nirmalas, upon the Guru Panth. (28) The entire Darbar fell under British administration which cemented itself by the formalization of contractual agreements (dastar-ul-amal) which were politically ratified in 1859 A.D. (29) In a bid to augment their stranglehold, various administrations introduced selective rogue elements in the capacity of poojaris (religious employees) and in 1881 A.D. a Sarabrah or chief manager. Akal-Takhat as a Fiefdom: In a bid to turn the tide of evangelism flooding the Punjab, and restore dignity to Sikh self-hood, Professor Gurmukh Singh launched a literary offensive against all proselytizers and also Sikh traditionalists who were in cohorts with the British. Gurmukh Singh’s popularity increasing day-by-day, his prime detractor Khem Singh Bedi approached the poojaris at the Akal-Takhat to expel him from among Sikh ranks. Bedi’s main ambition was to see himself declared as the 15th Guru of Sikhs and the ouster of the Adi Granth from Sikh Gurudwaras ubiquitously. (30) He had fallen foul of Gurmukh Singh, however, who publicly denounced him. On March 14th 1887 an edict was issued from the Akal-Takhat-an edict without a Gurmatta, a true travesty of Sikhdom- with an addendum provided by a self-proclaimed 29 member intellectual panel, Sarabrah Akal-Takhat and the chief Granthi of Taran Taran expelling Gurmukh Singh for alleged anti-Panthic activities. Bedi’s delight soon soured, though, as Sikhs sub-continent wide ignored the edict and demanded his expulsion from both the Panth and his ancestral residence. (31) The World Sikh Convention of 1995 would finally declare the controversial edict null and withdraw it after a posthumous apology to Gurmukh Singh. The Height of all Illogicality: Sarabrah Arur Singh, in a bid to appease his Occidental masters, conferred a robe of honor upon Gen. Dyer and Capt. Briggs immediately after the notorious Jallianwalah massacre. He would, then, invite them to the Akal-Takhat to partake of the Sikh initiation ceremony. When both men laughed him off stating that they had no desire to imbibe the Sikh Code of Conduct, the Sarabrah exempted them from retaining the appearance of a Sikh and avoiding both alcohol and tobacco. (32) The 1925 Gurudwaras Act: Ubiquitous corruption in Gurudwara administrations would see the birth of the Gurudwara Reform Movement which would expel all atrophied traditionalists from major and minor Sikh shrines. In 1920 A.D. a strong Jatha under the command of Teja Singh Bhuchar would march into the abandoned Darbar Sahib and take over the day–to-day operations of the locus. Bhuchar would be named as Mukh Sewadaar or chief administrator of the Akal-Takhat, and by default the entire Darbar. It is intriguing to note here that Bhuchar never referred to himself as Jathedar of Akal-Takhat nor was he ever named as such by his parent body, the S.G.P.C. (33) In 1925 A.D. the Gurudwaras Act would be implemented vis-a-vis the Sikh community. The Act, still relevant today, would define the Jathedar of Akal-Takhat as Mukh Sewadaar retaining no prerogatives to arbitrate upon any matter(s) whatsoever. (34) It is crucial to note here that the template for Jathedar would be derived from the custom prevalent at Hazur Sahib, Patna Sahib and Anandpur Sahib where the Jathedars function as the voice of the majority rather than autarchs. (35) Post-Independence: Until the 1960’s, the role of Jathedar of the Akal-Takhat was defined via the regulations implied by the epithet of Mukh Sewadaar. Any decision which was to be arbitrated/mediated upon by the Jathedar was done in tandem with Panthic bodies established specially for the purpose. (36) What is more, the Jathedar would often wait outside the Gen. Secretary’s office to receive his daily wages. The triumph of the Sant Fateh Singh Akali-Dal, in both state and religious politics, would soon mark the dawn of a new and tendentious era in which the prevalent Status quo would be ousted in favor of a more party-friendly approach. The Sant “gifted” the position to list MP Sadhu Singh Bharu who had campaigned for him in the 1960 elections but lost. (37) Bharu’s political sycophancy and the Akalis’ inability to unite would land him in hot water. Gurcharan Singh Tohra, having re-united with the Akalis, however would come to the rescue. The Akalis had transformed the position of Jathedar from Mukh Sewadaar to autocrat. The final nail, in the coffin, would be delivered when Tohra issued a statement proclaiming that: -The Jathedar was supreme arbitrator and beyond the laws of the S.G.P.C. – The position of Jathedar was for life. -The Jathedar could veto any/all decisions passed by Sikh bodies etc etc. (38) S. Kapur Singh’s voice would be the sole voice of dissent against Tohra. Ironically, he was ignored. Bluestar and After: If the Sikhs thought that post-partition their history would be one of peace and progress, they were roughly jolted awake when the Indian Army invaded the Darbar Sahib complex in June 1984. Employing the pretext of Jarnail Singh Bhindranwale to attack the sacrosanct complex on a Sikh religious anniversary, the succeeding years would see a mass subversion of Sikh ethics and doctrines. Some of the more visible facets of this subversion would be: 1.) The manifestation of militant vs. militant conflict. 2.) The rise of Damdami Taksal as some sole Panthic authority retaining chief prerogative over Panthic politics. 3.) Infiltration of Sikh institutes by the so-called “third agency.” 4.) Commencement of the myth that Sant Jarnail Singh Ji Bhindranwale is alive and will soon return to establish Khalistan. 5.) Taksal’s refusal to organize any Sarbatt Khalsa versus the militants’ holding of such an event in 1986. (39) 6.) The creation of a new political entity in the form of Sant Jarnail Singh Ji’s father, brothers and nephews. 7.) Baba Joginder Singh Ji’s, the Sant’s father’s, termination of all Akali-Dal factions and the birth of a new ad hoc Akali-Dal/S.G.P.C. 8.) Santa Singh Budha-Dal’s ephemeral claim that he was Panthic dictator and as such some ‘Panth Padshah.’ (40) 9.) Jasbir Singh Rode’s volte face over the issue of Khalistan. 10.) The election of Darshan Singh Raagi and the latter’s attempts at positing himself as Panthic autocrat. 11.) Professor Manjit Singh’s ludicrous attempts at establishing an amalgamated ad hoc Akali-Dal, and his ultimate ouster from the Takhat. Summary: To reiterate some salient aspects of what we have established: 1.) The Akal-Takhat imbues Panthic sovereignty rather than is Panthic sovereignty. 2.) The Guru is the de facto authority of the Panth. That authority, currently, is retained by the Guru Panth on the precondition of it’s adherence to the Guru Granth. 3.) The position of Jathedar is not despotic and the latter cannot be accepted as some prime authority of the Panth per se either under historic precedence or the All India Gurudwaras Act 1925. There is no easy solution to the crisis which currently afflicts the Akal-Takhat. It has been suggested that a World Sikh Parliament be convened in the vogue of the Dal-Khalsa which acted as the fifth and democratic Takhat of the Panth. Every solution has it’s own range of difficulties though. What is currently required, however, is that the parameters of Mukh Sewadaar be promulgated among the Panth and an intellectual body be created to either re-introduce the historic precedents behind Jathedar Akal-Takhat, or a new criterion be introduced. Sources: (1) Accessed from https://www.hindustantimes.com/india-news/dark-history-behind-india-s-guru-in-bling-ram-rahim/story-zH3VFLAgvYVcxp6ZgbXNaM.html (2) Accessed from http://www.sikhiwiki.org/index.php/Mumbai_Sikh-Dera_Sacha_Sauda_clash#SGPC_announces_Rs._5_lakh_for_Sikh_killed_in_Mumbai (3) Accessed from https://timesofindia.indiatimes.com/india/gurmeet-ram-rahim-rape-case-took-15-years-heres-a-timeline/articleshow/60255191.cms (4) Dilgeer H; (2011) Akal Takht Sahib: Concept and Role, The Sikh University Press (Waremme, Belgium); pg. 60-61. (5) Jathedar Akal Takhat- In Historical Perspective, paper presented by Dr. Sangat Singh. Accessed 2018. (6) Sikhism and the Sikhs, S. Kapur Singh; pg. 184. (7) See Sangat Singh. (8) See Dilgeer, pg. 11. (9) Ibid. (10) See Kapur Singh, pg. 196. (11) Singh G; (2015), A Brief Account of the Sikhs, Dharam Parchar Committee (Amritsar, Punjab); pg. 7-8. (12) Sikhaan Di Bhagat Mala, ed. Trilochan Singh Bedi (1994); pg. 126. (13) Singh K; (1963), A History of the Sikhs vol. i, Oxford India Paperbacks (New-Delhi, India); see section on Sikh Gurus. Singh refutes Gupta’s oft repeated canard that the Guru was imprisoned for nine years. (14) Singh G; (1974), Sikh Gurua Da Ithiaas, self-published, pg. 232. (15) See Sangat Singh. (16) Ibid. (17) See Dilgeer, pg. 60-61. (18) Ibid. (19) Dhillon K; (1963), Twarikh Harmandar Di, self-published, pg. 21. (20) Sri Gur Panth Prakash, vol. ii, ed. Gurtej Singh; Singh Brothers (Amritsar, Punjab); pg. 789. (21) See Dilgeer, pg. 84-86. (22) Gandhi Singh S; Sikhs in the Eighteenth Century, Singh Brothers (Amritsar, Punjab)- please see subsection titled Misl Polity and Structure. (23) Ibid, Misl Shahidaan. (24) Ibid. (25) Singh K; (1983) Sikh Jarnail Akali Phula Singh Shahid, Singh Brothers (Amritsar, Punjab); pg. 8. (26) See Sangat Singh. (27) Ibid. (28) See Dhillon K, pg. 84. (29) See Sangat Singh. (30) Badhwal S; (1954) Dukh Di Twarikh: Professor Gurmukh Singh te Behmoniaad Hamla, published in Patrika magazine. (31) Ibid. (32) See Sangat Singh. (33) Ibid. (34) Ibid. (35) Ibid. (36) Ibid. (37) See Dilgeer, pg. 166. (38) Ibid, pg. 164. (39) See Pettigrew’s Sikhs of the Punjab– interviews with Zaffarwal. (40) India Today, September 15, 1984. https://tisarpanthdotcom.wordpress.com/2018/06/11/kings-without-thrones/
  8. I have rang someone on the ground. It seems a conductor tried raping a Sikh girl and this started.
  9. This <banned word filter activated> is out of his sampradaic <banned word filter activated> mind- leave him to rot in his own misery.
  10. Do we have any visual proof, particularly videos, of this happening? It can be utilized to counter Christian crap.
  11. https://tisarpanthdotcom.wordpress.com/2017/10/29/a-matter-of-translation/
  12. Tisarpanth 6 mins · Here are some interesting excerpts from a report, published in 2009, by Operation Mobilization (deceptively shortened to "OM"). The report's author, one Sabu Mathai Kathettu is a Christian evangelist who is a prominent member of the Indian Society for Promoting Christian Knowledge and is "celebrated" (by evangelists of course) for his "fieldwork" in the Punjab. What is humorous about his report, however, is that not only does he admit to the theological inferiority of Christian doxa vis-a-vis Sikhi, but also provides an insight into how Christian missionaries are employing deception to fool the illiterate and mistreated Punjabis in a bid to convert them. 1.) Kathettu admits the incompetency of Christianity with Sikhi when he highlights the philosophical difficulties which missionaries encounter in explaining the gospel to Sikhs and Hindus: "The missionaries preached that all people are sinners, and Christ is the true savior. The concept of all people as 'sinners' was objected to by the Hindus and Sikhs because it was different from their philosophy. For them it is difficult to recognize that they are sinners!" -pg. 73. The presence of the exclamation mark, it seems, is to indicate that non-Christians are intellectually inferior to Christians and thus impaired by some learning difficulty- essentially failing to comprehend that they are sinners. 2.) The very purview of the Sikh Sri Akal Purakh and the Christian God are at odds with each other. Here is Kathettu's humorous take on the matter: "...the Sikh doctrine of Ik Onkaar, the absolute Oneness, rejects the Bibilical concept of Triune God." -pg. 113. If Sikhs can mobilize and set up their own missionaries, then their task is effortless because the Christians themselves have handed us the very material required to refute their tribal ideology. 3.) Despite the British take-over of Gurudwaras, initiated famines and other atrocities the Sikhs still remained immune to evangelism. The end-goal of all aid, rendered to non-Christians, is conversion: "Evangelism was the ultimate goal of mission societies and ministries such as education, medical care and literature were seen as channels towards evangelism.... Progressively, the missionaries changed their strategy and adopted the ingenious methods to present the gospel." -pg. 73. Are these people truly selfless as they claim? 4.) This change of strategy, mentioned on pg. 73, also annihilates another myth: that the evangelists are truly concerned about the poor and the downtrodden: "They realized the importance of reaching the Hindu high caste people in Punjab. Stock says that the Christian missionaries were convinced that winning the high caste was the key to evangelizing the country as a whole.... Later the missionaries turned to Chamars and Mazhabi Sikhs of the lower castes." Again, no humanism but only a change of tactics. 5.) Even the Indian media is co-opted in the battle against the Sikhs: "Christian Broadcasting Network (CBN) is screening gospel programmes through the national channel Doordarshan in Hindi. In Punjab churches and mission agencies use Jesus or Dayasagar films in outreach programmes. Sikhs respond to these programmes well. At present a few FUNDAMENTAL (because defending your faith against lies is of course "fundamentalist; interjection ours) Hindu and Sikhs are fiercely opposing the screening of these films." -pg. 97. 6.) But problems persist, particularly where the Sikhs are concerned: "The pattern of worship, customs, and church buildings are not inculturated and are the same as the missionaries left behind. Therefore the Sikh community does not understand the core of the gospel message. The churches of Punjab should modify their mission strategy to reach the Sikhs effectively. The gospel of Christ should be incarnated in the context of the Punjab. The pattern of the church and worship should be inculturated in a way the Sikhs can understand." -pg. 98. 7.) And here is the most crucial part of the report, how to destroy the self-confidence of the Sikhs: "Most Sikhs are well settled and secure as they feel satisfied with their own religion. Wealth is a great hindrance to them for accepting salvation. ... Because of wealth they have developed strong personality and personal security that has instilled in them a kind of pride that they can survive anywhere in the world. The Christian worker, or the church, must make a strategy to witness to the Sikhs regarding their appetite for the material things." -pg. 99. 8.) And how should this deceptiveness be put into play? Kathettu has all the answers up his sleeve: "... for effective inculturation, satsang style of worship services should be conducted in the local languages with kirtans accompanied with local music. Also singing Bhajans should be included in worship. Bhajans and Kirtans are the appropriate method for communicating the Word of God effectively to the Sikh community. ... Every morning and evening the scripture should be broadcasted from the church as is done in the Gurudwara.In such cases laws regarding the use of microphones and loudspeakers should be adhered to in government restricted areas. ... And after the worship service the believers should share fellowship around a communal meal like the langar." -pg. 107. 9.) In the above, advice is given as to how to escape legal constraints and appropriate Sikh practices. In the below, we see a continuation of the latter but this time involving linguistic and infrastructural identity: "Christian workers should also learn and use Punjabi terms. The church can be called Kristh Gurudwara or any appropriate words can be used. ... Also the term ‘pastor’ or ‘priest’ can be replaced by ‘Granti’ or ‘Giani’. It is best for believers to be called Isa da Sikh." -pg. 108-9. 'Isa' doesn't deserve Sikhs. Men who weep before death and make false pretenses of divinity rarely do. 10.) Now in the below, please note the condescending supremacist tone: "The most important ceremony is that of pathul or baptism, usually administered at puberty. The initiate takes amrit nectar and is admitted to the Khalsa fraternity. The concept of pahul in Sikhism is similar to Christian baptism. Therefore the Pastor should be able to critically evaluate it and adopt the good elements of it." -pg. 110. 11.) And even festivals are not spared (if they were we would be sorely disappointed in Katthetu): " The Sikh festivals are the best examples of inculturating the meaning of Hindu festivals into Sikh faith by their Gurus. The same way, the Christian missionaries can inculturate the Sikh festivals with Christian meanings." -pg. 111. Of course he forgot to add, "and fool the Sikhs..." 12.) And here comes Christian supremacism in-toto: "The Christian worker must evaluate whether the concept of Sat Guru can be used or not. Also after a careful study the term Sat Guru can be adapted for Jesus as he is the only way to the Father. Jesus claimed himself as the truth, so he is the Sat Nam. ... the title Waheguru also can be adapted to accept Jesus. ...Therefore, Jesus Christ is the only Satguru who provides salvation and he can also be described as the fulfillment of Guru Granth Saheb." -pg. 113. Khalsa Ji, battle was declared by evangelical supremacists once before. At that time not a single samprada broke the wind to answer them. Rather it was a group of few young men, today dismissed as being anglophile and reformist, which forced them to flee. Today we have again fallen in the thrall of pseudo-sadhs and atrophied sampradas. The Christian strategy is evident for all to see; the main question is what will we do? Organize ourselves or wait from some gyani to lead us? Now is the time to rise and fight back. We succeeded once before; if we rise now, we will succeed again. Their ideology aside, their entire stratagem is based on deception. Is the Christ deceptive? Going by the actions of his missionaries, it seems so. Sikhi is increasing globally, lets also increase it in the Punjab. Courtesy of Tisarpanth.
  13. Two denominations of Sufis. Sirdar Kapur Singh Ji describes them in his 'Saachi Saakhi.' One denomination was followed by the likes of Sai Mian Mir, it basically said " I seek thou everywhere." The other was Sirhindi's piece of cake and asserted "thou is Allah and can only be found through Islam and sha'riat."
  14. Although I would mention that these people are the "fundamentalist Muslims" you see in the media. According to Muslims, Ahmadyas are not even actually Muslims. But, yeah, I get your point. The question regarding stalls is this: Do they have the legal right to be there? Where were they, exactly? On the sidewalk along the route? If so, that's illegal, right? You can't block the sidewalk. So call the police, or inform the organizers, and let them call the police. I think a lot of people set up their langar stalls on the front yards of people along the router, either their own house, or a Sikh they know, or even a Sikh that they asked permission from. Which is all OK. So if these Ahmadias are on a Sikh's lawn, we can obviously get them booted. Perhaps even if they are on a white Canadian's lawn. But ... what if there's an Ahmadia along the route? Then we can't do anything. Although, we could try asking the mosque, like you say, but why would they have to consent to what we want? Seriously though, these non-Sikhs are lined up like vultures trying to feast off of us. The non-Sikhs sense that we Punjabis have energy, and they want to utilize it. This is nothing new. I tried setting up an initiative to defeat this trend; happened a good few years back on this forum, but some of us decided to establish a body of sorts which would publish and distribute literature regarding the falsity spread by other faiths vis-a-vis Sikhi. Because we were based in different countries we used to stay in contact via email to exchange ideas and finalize publications in our own respective countries. I wrote and dispatched a particular article on the falsity that Bhagat Fareed was a hardcore Muslim and by incorporating his Bani into the Adi Guru Granth Sahib Ji, the Sikh Gurus proved their respect for Islam and hence all Sikhs should become Muslims. Here are some examples of what I wrote: "For Bhagat Farid, and Sufis in general, life is but nihilistic. Such a perception, logically, leads to renunciation and asceticism. Farid asserts:'Farid, had my throat been slit on the same day as my umbilical cord, I would not have been prey to trouble nor weathered such hardship. Farid, I alone thought I was in pain, but the whole world is in pain. I ascended my roof and witnessed each and every house in flame.' -Saloks 76 and 81, ASGGS, Ang. 1381-82. When Guru Nanak Dev Ji had entered Multan, the local Sufis had tried to eject him on the pretext of his criticism of the Sufi order. The Guru had rejected their renunciation and described their acts of obeisance as charades. With this particular incident in mind, Guru Arjan Dev Ji elected to reply to Farid with the following: 'The world is akin to a garden, Farid, in which poisonous plants take root. They for whom the Master cares suffer not at all.' And: 'How sweet be this life oh Farid! With health the body blooms, but they who love their dear beloved Lord are rarely found.' -Mohalla 5, Saloks 82-83, ASGGS, Ang. 1382. The writings of Farid were incorporated into the Sikh canon to refute the notion that life, in general, is painful. For the Gurus life is what one makes out of it. Ignorance, naturally, leads to pain whilst knowledge leads to joy. By positing their views below Farids', the Sikh Gurus refuted the Sufi notion of life being suffering in toto.' "The Sufi path of asceticism is best summed up in the following conversation between Sayid Muhammad Gesu Daraz and a suppliant. Daraz was the acolyte of Shaikh Farid Nasir-u'd-Din-Chiarg-i-Delhi, the disciple of Nizam-u'd-din Auliya who was the successor to Baba Farid. This conversation is recorded in the 'Jawama-u'l-Kilam' and focuses on the physical suffering weathered by Baba Farid in his search for the Divine. Pledging his mind to the Lord's path, the latter Farid hung upside down in a well for forty days and nights. 'Then one day when Sayid Muhammad Gesu Daraz was recounting the pledge of (Baba Farid), a man queried: "how is it that blood does not run out of the eyes and mouth of the person who undertakes it and how is it that foodstuff and other bodily elements do not come out of him?" The Saint explained that in a body as emaciated as that of Farid, the question of food and blood no longer lingers as austerities have reduced such a body to mere skeleton.' Bhagat Farid writes: 'Farid, if one were to hack my body, not a drop of blood would ooze from it. Those who are imbued with the Lord's love have no blood left in their beings.' -Salok 51, ASGGS, Ang. 1380. Guru Amardass Ji comments on this Shabad in the following way: 'The body is all blood, without blood it cannot exist. Those who are imbued with the Lord's love have not a single drop of selfish blood in their bodies. When the fear of Divine enters one's being, it becomes emaciated, and the blood of greed departs. As flames purify metal, so too does the fear of the Divine cast out impure inclinations. They alone are beautiful, Nanak, who are dyed with the love of the Lord.' -Mohalla 3, ASGGS, Salok 52, Ang. 1380. Farid's ascetic undertones are sidelined, by the Guru, to provide a more rational interpretation of his words. Farid's "blood" becomes "selfish blood" and the external is transformed into the internal. It is not the physical frame which matters but the internal, the spiritual. Only through spiritual austerities can inimical inclinations depart; physical austerities only invite weakness and prolonged suffering." "Now, we will look at the Bani of Bhagat Farid along with the relevant commentary by the Sikh Gurus. 'Farid, she who did not enjoy her spouse when black-haired, will she enjoy him when grey-haired? Love the Lord with such love that your hair's color will never change!'-Salok 12, ASGGS, Ang. 1378. Bhagat Farid holds that youth is conducive to following the spiritual path, in old age it is a lost cause. Guru Amardass Ji, who became the third Nanak at the age of 72, provides a commentary on this shabad: 'Farid, whether one's hair be black or grey, the Lord is ever present if one remembers him. True love does not come from one's own desire, that cup of the Master's love he himself gives to whomever he desires.' -Mohalla 3, Salok 13, ASGGS, Ang. 1378. Bhagat Farid believes effort to be necessary vis-a-vis the spiritual path; the Sikh Gurus concur but to an extent. All transpires due to the Divine Will and man's efforts have a limit. Divine Will is more pontificate than man's efforts; man should elect to reside in this will and recognize where effort ends. From a Nanakian perspective effort is necessary in the temporal paradigm, but in the spiritual paradigm success depends on the Divine initiative. Guru Nanak Dev Ji states: 'Does it matter if one is a swan or heron on whom the Lord casts his glance? Sayeth Nanak that if he so desires, crowns turn into swans.' -Mohalla 1, Salok 124, ASGGS, Ang. 1384. The Lord is supreme in all that he does. Bhagat Farid then utilizes martial scenery: 'One who is not welcome by her in-laws, and who has not place at her parents' house; and whose spouse does not care an iota for her, is she truly a happily married wife?' -Salok 31, ASGGS, Ang. 1379. The 'parents' house' symbolizes societal life, the 'in-laws' spiritual life and the 'spouse' the Lord. Bhagat Farid is commenting on those spiritualists, those devotees, who desire the best of both spiritualism and societal living. He feels that by pursuing both concepts, one ultimately fails in all that he/she commits to. Guru Nanak Dev Ji comments: 'At her in-laws and at her parents' house, she belongs to her spouse, the Divine beloved who is inaccessible and unfathomable. Oh Nanak! That one is indeed a happily married bride, who pleases the indifferent one.' -Mohalla 1, Salok 32, ASGGS, Ang. 1379. In contrast to Farid, the Guru elaborates that via Divine Grace both the temporal and spiritual paradigms become successful for the devotees. The true spiritualist is one who pursues both fields rather than renouncing one over the other. Nonetheless, hypocrisy in both fields should be avoided." "In Suhi Lalit, Bhagat Farid forewarns:'You could not construct a raft when required. Now that the ocean is full and overflowing, it is hard to traverse. Do not touch the saffron flower for it's color will depart, my beloved. Rahau.The bride is weak and her husband's command is too hard to bear. As the milk does not return to her breast, nor will the soul return to the body. Sayeth Farid, friends, when the spouse calls this soul departeth crestfallen and the body is reduced to ashes.' -Suhi Lalit 1, ASGGS, Ang. 794. Guru Nanak Dev Ji, prior to Farid's verse, expounds: 'Make meditation and restraint the raft via which to traverse the flowing stream. Your pass will be comfortable as if there is no ocean or overflowing stream. Your name alone is the unfading matter with which this cloak is dyed; my Beloved Lord, this color is perennial. My dear companions have departed, how will they meet the Lord? If they are united in virtue, the Lord will unite them with himself. Once united the mortal does not separate if the union be true. The cycle of birth and death is nullified by the True, Eternal Lord. She who removes her own self-centrism sews herself a garment to please her spouse. By the Guru's words, she obtained the fruit of the nectar of the Lord's word. Sayeth Nanak, my companions, my spouse be dear to me. We be the Lord's handmaidens; he our husband.' -Mohalla 1, Suhi 4, Ang. 729. Bhagat Farid provides a picture of doom and gloom by lamenting lost opportunities. He focuses on old age, where mental and physical faculties are too frail to be attuned to Divine contemplation. Guru Nanak Dev Ji, instead, expounds that it is never too late to focus on the Lord (one should remember Guru Amardass Ji here) for the Beloved is not harsh nor his commands. Via the saffron flower, Bhagat Farid warns of the fleeting pleasures of the world -here today, gone tomorrow- Guru Nanak Dev Ji instead elaborates that all pleasures belong to the Lord and via merging with him, all pleasures become permanent for he is the highest pleasure of all. For Farid, death is the final test; even the faithful, in his view, should fear it for the soul never returns to the body. Guru Nanak Dev Ji however believes death to be a joy and a privilege of the valorous, for it is via death that one perfects his/her union with the Divine. From a Nanakian perspective, Farids's words apply to the manmukh and not the Gurmukh. But even a manmukh is worthy of Divine Grace, provided he recants at the ultimate moment." "Bhagat Farid, a Sufi, informs us:'My physical frame is oven-hot; my bones are the firewood. If my feet fail, I shall walk upon my head to meet my Beloved.'-Salok 119, ASGGS, Ang. 1384. Bhagat Farid utilizes the metaphor of a kiln to depict his love for the Lord. A Sufi, his ascetic concepts however were not in line with Gurmat. Guru Nanak Dev Ji refutes his call for such asceticism by commenting: 'Do not heat your physical frame oven-hot; burn not your bones like firewood. What harm have they committed that you torture them such? Rather behold the Beloved within your soul, Farid.' -Salok 120, ASGGS, Ang. 1384. Bhagat Farid is of the mind that the human body is but a prison and the soul it's captive. The Sikh Gurus believe that the human body is a temple, a locus where the Lord resides and awaits his devotee. By utilizing this Shabad of Farid, the Gurus desired that their Sikhs imbue the same zeal as the Sufi did whilst also discarding his asceticism; hence the refutation. Throughout Bhagat Bani we find a similar concept at play. The Sikh Gurus initiate a written dialogue with the radicals of their time and provide an unalloyed picture of the Divine Truth. For Farid, creation is a falsity; for the Gurus it is a truth. Farid's asceticism renders the body as simply an object; the Gurus however perceive it to be divine and encourage their Sikhs to employ it in the service of the Divine by societal living." I printed all this out in pamphlet form and took it to a local Nagar Kirtan when I was in Australia and man, some of the Muslims burned. A few confrontations occurred, "how can you say Guru Nanak was a non-Muslim?!" "Gobind Singh made you anti-Muslim." "Your history is a lie, all Gurus were Muslims and they even married Muslims!" Basically they were clutching at straws. The pamphlets were enough to make the Sikhs ignore these idiots and they grew worried and left the scene. Later a famous attendant Gyani, from Taksal (and who I will not name), got hold of one of the pamphlets. After having it explained to him he called me over and asked me what jatha I belonged to. I told him none. Then he asked me where I got this information from. I told him my sources. Basically his problem was that I was not crediting any jatha on my pamphlet. He asked me to mention Taksal in them but I refused. Few days later all the pamphlets were thrown in the trash and I was told to abstain from publishing such (and here's how they described them) lies. The youth wanted more, but the Gurughar committee would have none of it. The main problem, here, is the liberal fuddu attitude our qaum has that respect all faiths at the expense of your own. After this some of us decided to stick to the social media. There was veer Bijla Singh Ji with his Search Sikhism page which, back in the heyday of grooming, forced several Muslim preachers to quit their anti-Sikh proselytizing. There were a few more who set up Tisarpanth. Then there was The Truth of Sikhi and Shamshir Publications. Bijla Singh Ji advised us but out of the three initiatives set up, only one is going strong and the others were forced to close down. Why? Because they had to hit the streets and they faced the same problem which I did- our own elders were and still are shooting us down. If we had claimed affiliation with some jatha, then we would have been lionized.
  15. http://vidhia.com/Professor Sahib Singh/About_The_Compilation_of_Sri_Guru_Granth_Sahib_Ji_(English)_-_Prof_Sahib_Singh.pdf The Damdami Bir, according to recent research, is thought to be housed with the Hazuri Sikhs. This book, however, should answer some of your queries.
  16. I have been among the Dals myself and the kanjar po I have witnessed has convinced me that it is high time now that all these sampradas and jathas, who are doing nothing whatsoever for the common Sikh, be on the receiving end of the bullet.
  17. I will be the first one to admit that I haven't done anything for the Khalsa Panth; definitely not. But all these <banned word filter activated> jathas and their bumboys with such lucrative budgets, outreach, weaponry and access to knowledge, what have they done? In the past 10 years not a single <banned word filter activated> jatha/samprada has questioned why Punjab has become so regressive; why our kids are being kicked around in foreign countries; who is supplying the drugs in Punjab. What they do instead is focus on some shitty calendar issue; whether the Dasam Granth is real or not; which jathas nuts are bigger and seeing what they can eat at all the '84 bhogs. If the crap hits the fan, we always have a petition or a protest. Whats the point of calling yourselves warriors of the qaum when you can barely arrange pheras at Gurughars? Much as it hurts me to say this, even bloody Nidar could do a better job of being Jathedar than these dimwits we have been presently blessed with. If the mainstream agitates over something, then the whole thuga di toli come running to get free media exposure. If the Suraj Prakash had been violated like Maharaj, than its a full guarantee that these kanjars (fearing for their gaap-chaap shops) would have been up in arms over the matter. Monato, Doaba, S4ngh and that other deleted . The entire qaum was being slaughtered on one hand, whilst on the other Santa was bending over for his mistress Indra. So lets imagine what would have transpired if Akali Phula Singh had been in Santa Nang's shoes? Would he have joined the British if they felt compelled to attack Sri Darbar Sahib because Ranjit Singh's policies weren't to his taste? Or would he have aligned himself with the greater Panth and given them a befitting reply?
  18. Describing Santa's and Zaila's threesome with Indra now are we? Is that what was happening when the Akal Takhat was under heavy fire in June '84?
  19. Except fighting for the defense of the Panth.
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