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Nalwa

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Posts posted by Nalwa

  1. Why should sikhs participate in riots siding with any faction? It is absurd to have such thinking.

    I have nothing against any community. But let me tell you that sajjan kumar the killer of sikhs in Delhi

    is also a jat.

    Can you name the person who told you that jats said like what you are saying here.

    This is from jaat forum :

    Jats of western UP are getting marginalized politically and now even our daughters and sisters are not safe. What is the way out when media is anti Jat and vote bank politics too is not coming to our support ? There is urgent need to think of something different. Here is my take;

    1. Time for castes like Gujjar and Jats to forge closer bond of matrimony alliance as we already have Hukka alliance.

    2. Look seriously into the possibility of offering eldest male child to become Sikh like what our elders did during Mughal period or else convert to Sikhism enemas and take head on with Islamic fanatics.

    In my view this is the time to act ad take radical step, lest its too late.

    http://www.jatland.com/forums/showthread.php?36359-Communal-Tension-in-Muzaffarnagar-Shamli-of-west-UP/page8

  2. Another message we should get involved in issues outside Punjab . During Jaats - Muslims riots jaats were talking about no support from Sikhs why ? Jaat are not extremist Hindus and i think we miss the opportunity by not sending team to help Jaats victims of riots

  3. The question i have is as skeptic, why post a news from 1986? This could inadvertenly/advertently finger youths flames high emotions in youths, as singh559 veer ji rightly said, Non violence must be exercised. If there is recent news regarding this sure post it away, and we all sikhs should be concerned regarding how to resolve on going issues and solve issues within legal frame work.

    The purpose for posting this post is to young Sikhs know what was happening in Punjab after 1984 and how Hindu radicals were provoking Sikhs . Shiv Sena challenging Sikhs is not a new thing .

  4. Shiv Sena plans march
    The Punjab Hindu Shiv Sena wanted to take out a procession but the authorities thought it prudent
    to clamp curfew at 7:00 PM on February 3. Baba
    Joginder Singh and the Shiv Sena leader, Rama-
    kant Jalota, arrived at Nakodar the same day but the Baba left the town at 5:30 PM The same night
    the police arrested 12 Sena activists who were
    violating curfew restrictions and moving around
    with unsheathed swords.
    Earlier, on February 3, some Sikh youths staged
    a dharna (protest) outside the Police station and
    the Bus Stand demanding the arrest of local Shiv
    Sena leader Mr. Romesh Chopra alias Khan, a
    vegetable commission agent, who, they alleged, w
    as responsible for the fire. At about 4.00 PM a
    large number of villagers joined the youths and
    sieged the police station and demanded the arrest
    of the alleged arsonists.
    The District Magistrate, Mr. S. C. Aggarwal and
    the Senior Superintendent of Police (SSP), Mr.
    Izhar Alam rushed to the town
    with Police re-enforcement. There
    was tension in the town. It ulti-
    mately led to firing by the Police on February 4,
    1986, killing at least four persons and injuring
    many more, for which the Punjab Government announced a judicial inquiry. The All India Sikh
    Students Federation (AISSF) rejected the inquiry a
    nd called it as "a mere eyewash." The Federation
    demanded registration of criminal cases against
    the Deputy Inspector General of Police (DIG)
    and police officers responsible for killing the people. They denied the official version of "four
    deaths" and added that many mo
    re persons had died and over tw
    o dozen injured. The Federation
    observed "Black Day" on February 8, 1986, and
    asked the Chief Minister to resign on the ground
    of his failure to control the police force which had killed "innocent Sikh youths."
    Officers shifted, transferred
    In the meantime, the Punjab Government
    announced the suspension of Mr. Surjit Singh,
    Superintendent of Police (Detective), and Mr
    . Gopal Singh Ghuman, Deputy Superintendent of
    Police (DSP) Nakodar. Mr. Harinderpal Singh, Inspector Police and Mr. Izhar Alam were
    transferred. Mr. Balwant Singh, Finance Minister
    of Punjab observed that the police had behaved
    "as during Congress (1) rule."
    Mr. Balwant Singh promised that the culprits responsible for burning the "Birs" of the holy
    Granth would be brought to book, no matter to which
    community or religion they belonged. Earlier,
    Jathedar Harcharan Singh Mahalon, Mr. Kuldip
    Singh Wadala and Mr. Surjit Singh Minhas sat in
    dharna in front of the Police Station demanding the arrest of the culprits and a judicial inquiry into
    the police firing. The situation in Shahkot became
    tense when some Shiv Sena workers, too,
    gathered near the Police Station. The
    police, however, managed to disperse them.
    On February 6, the Punjab Government transferred
    the DIG, Mr. G. S. Bhullar, as a sequel to the
    incidents at Nakodar. Curfew continued in the to
    wn but all the persons who had been arrested for
    violation of the curfew were released. The Deputy
    Commissioner, S. S. Aggarwal, declared that
    cases against 20 Sikh youths under Section 307 IP
    C (Indian Penal Code) were being withdrawn.

    However, Mr. R. K. Jalota and Mr. S. K. Sarwal
    of Shiv Sena welcomed the judicial inquiry and
    condemned the transfer of Mr. Alam and three other Police officers and demanded suspension of
    the Sub divisional Magistrate (SDM), Nakodar, Mr. Surjit Singh Rajput. They held him
    responsible for the disturbances in the town.
    The Shiromani Gurdwara Parbandhak Committee (SGPC) constituted a two-member committee
    comprising Mr. Kabal Singh, senior Vice Presi
    dent, and Mr. Kuldip Singh Wadala, an Akali MLA
    from Nakodar, to inquire into the incident. They
    concluded that the Police officers were
    responsible for mishandling the situation and they
    should be punished. They said, “It was an act of
    "Anti-Panthic" forces that wanted to create a gulf between Hindus and the Sikhs”.
    Dr. Baldev Parkash, President Punjab Bhartiya Janat
    a Party (BJP) said in a statement, that the
    burning of "Birs" of Guru Granth Sahib was a
    sacrilegious act and the culprits should be punished.
    Whosoever did it, have committed a grave offence
    to disrupt the peace and communal harmony.
    He further warned the people to beware of
    the forces that wanted to jeopardise the communal
    amity in the State.
    Two views on fire
    Many people thought that the fire incident was accident
    al. However, many others were of the view
    that it was the handiwork of mischievous elem
    ents. The International Human Rights Organisation
    constituted a 5-member Sub-Committee headed by Mr. Dev Raj Sharma, Advocate, to enquire into
    the circumstances leading to the incident as
    well as its aftermath. Other members were Mr.
    Gurbhajan Singh Gill, (Retd DSP), Mr. H. L. Seth
    i, Advocate, Mr. D. S. Gill, Advocate, and Mr.
    Bhalinder Singh, Advocate.
    The Committee visited Nakodar and went to the Gurdwa
    ra where the five sacred "Birs" were
    burnt. It also visited other places including Kapur
    thala Road area where the
    Police had resorted to
    the firing; the Saw Mill of Natha Singh wherein one
    person was alleged to have been killed; the
    residence of Mr. Pritu, a Balmiki from two dead
    bodies of Sikhs were discovered and the Sherpur
    Bridge and village including a few farm houses; where
    the police allegedly beat up and arrested the
    villagers from their homes. The team also met th
    e SDM, the Electricity Board Staff, advocates and
    many other local citizens.
    I. B. man visits Nakodar
    The Committee examined Mr. Sukhdev Singh
    Sandhu. Mr. Ravinder Singh, Mr. Sudarshan
    Singh Bains, Mr. Varinderpal Singh and Mr. C J Jain, Advocates; Mr. Romesh Chopra alias Khan,
    Mr. Mohan Singh Sectional Officer (SO) of the Punjab Works Department (PWD), Mr. Swaran
    Singh, Mr. Tejinder Singh, Mr. Jatinder Singh,
    Mr. Gurinder Singh, Mr. Pritu Balmiki, Mr.
    Bachittar Singh, Mr. Mohinder Singh, Mr. Sohan
    Singh, Bhai Sukhchain Singh Granthi, Mr.
    Simratpal Singh, Mrs. Gurdip Kaur wife of the Granthi, Mr. Prem Sagar, Municipal
    Commissioner, Piara Singh, Ex-President Gurdwa
    ra and Mr. Vijay Nayar of the Shiv Sena.
    Observations of several other persons who did not wa
    nt to disclose their identity were also recorded.
    A witness claimed that on February 2, he saw Mr. Umrao Singh, a Congress (1) leader along with
    Mr. Ranjit Singh Bhinder, a DSP of Intelligence Bureau (IB), getting down from a jeep. They
    entered the house of Pundit Narinder Nath Bhutar
    a alias "Nindo." Pundit Nindo is said to be a
    patron of the Shiv Sena and a close confidant of
    Mr. Darbara Singh, the former Chief Minister of
    Punjab. Mr. Nindo had also acted as Election in-charge of Mr. Darbara Singh in the past. After Mr.
    Umrao Singh and the IB person left the town the
    Shiv Sena workers from outside started reaching
    the town.
    According to Mr. Mohan Singh, (SO, PWD), when the news of the influx of Sena workers
    reached the villages, about 40-50 persons reached
    the outskirts of Nakodar where the DSP of
    Nakodar, Mr. Gopal Singh Ghuman advised them to
    go back. He told them that they could not
    be allowed to go inside the town due to curfe
    w restrictions and assured them that the Gurdwaras

    were safe. Upon which they returned to their homes.
    Mr. Ramesh Chopra alias Khan admitted that he
    was regarded as a prime suspect from the very
    first day as he had been informed by Mr. Prem
    Sagar, the Municipal Commissioner (MC) the same
    evening. He added that the Sikhs had given an u
    ltimatum to the police to arrest him by 6.00 PM on
    February 3. He had therefore, collected Shiv
    Sena activists in Moha
    lla Tandona and took out a
    procession at 6.30 PM in a show of his strength wh
    ile raising inflammatory slogans, "Jai Shiv
    Shakti, Jai Trishul." The administration imposed curfew restrictions immediately.
    Mr. Romesh Chopra denied that Mr. R. K. Jalota had stayed with Pundit N. N. Bhutara, he did not
    allow Bhutara's entry into the Mandir Devi Tala
    b, the headquarters of the Shiv Sena and that no
    activists from outside, except Jalota and Sarwal,
    had entered the town. He further denied his
    hand in the fire incident and said that he held
    the Holy Granth in reverence. He alleged that Mr.
    Jaswant Singh, Jathedar Iqbal Singh, and Mr. Ra
    vinder Singh, Advocate, instigated the villagers
    against him.
    On the other hand, Mr. Ravinder Singh, Advocate, a
    lleged that the Sikhs suspected Mr. Chopra to
    be a culprit and the authorities had connived with the culprits.
    Accusing finger at Darbara-Balwant
    A few senior Hindu Advocates of the Nakodar Bar Association revealed that on the night of
    February 7, 1986, a similar incident took place in
    the Shankar village Gurdwara where the culprit
    had been allegedly captured re
    d-handed and handed over to the
    Police. He was said to be a Hindu
    from UP in the garb of Sikh and was let off.
    Mr. Umrao Singh and Mr. Swaran Singh belong to
    this village. Similar incidents took place in th
    e Mandirs of Sarinh village and Nakodar.
    According to them, this type of activity could
    be the handiwork of none else than those who were
    active on the eve of operation "Blue Star."
    But some Sikh advocates of the Nakodar Bar, on the other hand, blamed Mr. Balwant Singh for all
    the trouble at Nakodar.
    THE GURDWARA INCIDENT
    Gurdwara, Guru Arjan Dev Ji, is centrally located
    in Guru Nanakpura Mohalla of Nakodar where
    the five "Birs" of Guru Granth Sahib were
    burnt due to fire in the forenoon of February 2.
    Granthi, Bhai Sukhchain Singh, who lives on the Gurdwara premises along with his family, looks
    after the Gurdwara.
    The Gurdwara has two gates, one facing the Gurdwara
    Hall and the other towards the left side of
    the Hall. The residence of the Granthi is on the ri
    ght side of the main gate while its kitchen is on
    the left side of the gate. The "Sukhasan" room is on
    the right side of the half opening in the veranda
    that connects the room with the side gate th
    rough a passage behind the Hall. The "Sukhasan" room
    is not visible from inside the kitchen, the wall being windowless. If any person comes through the
    side gate, uses the rear passage and enters the
    "Sukhasan" room, causes mischief and returns, he
    cannot be seen either from the residence or from the kitchen.
    No dhoop or jyoti
    The Granthi opens (Parkash) one "bir" of the Ho
    ly Granth on the "Diwan" inside the "Sukhasan"
    room at 5:30 PM daily, while four "birs" in closed position (Sukhasan) are kept on the Niwar bed in
    the room. This "parkash" is done for devotees who wa
    nt the recitation individually. Thereafter, the
    Granthi opens two "birs" in the main hall for
    the routine recitation. No, "Dhoop" or "Jyoti" is
    inside that "Sukhasan" room.
    On the day of occurrence, February 2, 1986, Bh
    ai Sukhchain Singh conducted his routine duties
    and left the Gurdwara to perform "Anand Ka
    raj" (Marriage ceremony) at the residence of one

    Sadhu Singh on the Noormahal Road. According to th
    e Granthi, he placed the Gurdwara keys
    inside the "Sukhasan" room at 8.45 PM as usual and left the place.
    Mrs. Gurmit Kaur, a widow and a devotee of Guru Nanakpura Mohalla who lives close to the
    Gurdwara, was seen cleaning the "Sukhasan" Room at 9.15 PM by many devotees of the locality. It
    was her routine work.
    At about 9.45 PM, Mrs. Gurdip Kaur, spouse of
    the Granthi, while going towards the kitchen
    heard cracking of glass panes and saw flames leaping out of the window of the "Sukhasan" Room.
    She ran outside and raised the alarm. Local resi
    dents rushed to the spot and threw water to
    extinguish the fire.
    The administration and the police were informed. The SDM Mr. Surjit Singh Rajput, and the DSP,
    Mr. Gopal Singh Ghuman, reached and inspected th
    e spot. By the time the Granthi, too, came back.
    The "Bir" that lay on the Diwan and open on page
    792, was largely burnt. The Niwar bed became a
    skeleton whereas the Diwan was half burnt. The "Romalas" were also burnt. The room, windows
    and the door were damaged due to mounting flam
    es of the fire. The mat flooring and cloth sheets
    were also burnt.
    The persons and the officers present there, ruled out
    the possibility of any accident or negligence.
    Case FIR (First Information Report) No 50 date
    d 2.2.1986 under Section 295/439 IPC was registered
    at 10.35 PM in Police Station Nakodar at the instance of Mrs. Gurdip Kaur.
    Accident or negligence?
    It was decided by the persons present at the Gurdwara including members of the management
    Committee that the burnt "Birs" would be taken to Sri Goindwal Sahib for the last rites. But some
    Akali leaders including Mr. Ravinder Singh, Advocat
    e and Jathedar Iqbal Singh advised against
    such a move. This decision contributed to the
    deterioration of the already tense situation.
    At about 5.00 PM, the SSP Mohd Izhar Alam accompanied by the Additional Deputy
    Commissioner (ADC), Mr. Darbara Singh "Guru," inspected the spot and without any further
    enquiries concluded that the episode was accident
    al and the fire was caused due to negligence on
    the part of the Granthi. Most of the local citi
    zens did not agree with this police version and
    demanded identification of and stern action against the guilty as it was a case of desecration of the
    Holy Granth Sahib. But the SSP remained adaman
    t on his stand. It resulted in flaring up of the
    already tense situation. By the nightfall, the news
    of burning the Holy Granth and the inaction of the
    police reached the surrounding villages.
    The Sub-Committee of the IHRO, inspected the Gurd
    wara premises and examined several residents
    of the Mohalla including Hindus.
    The committee after careful inspection of the "Sukhasan" room and eliciting the view of experts has
    reached the conclusion that the fire could not be
    the result of an accident as there was no short
    circuit, the electric wire and fuse were intact.
    The committee also does not subscribe to the
    negligence theory because there was no "Dhoop" or
    "Jyoti" lit nor there was any candle. There was
    no failure in the supply of electricity that day. This
    conclusion is also warranted by the assertions of
    Mr. R. K. Gupta, in charge Sub-Division, 132 K. V. Station and Mr. Amolak Singh, Sub Divisional
    Officer (SDO) of the Punjab State Electricity Board (PSEB), on the subject. According to them
    there was neither any cut in the supply of electri
    city nor was there any complaint regarding power
    failure from Guru Nanakpura Mohalla on February 2, 1986.
    C O N C L U S I O N
    Having ruled out the accident and negligence theories as explained above, the committee is
    inclined to believe that the fire was man-lit po
    ssibly with the aim of creating mischief. It is

    inescapable for the committee to conclude that
    a communal clash, was the object behind the
    mischief. This conclusion is supported by th
    e circumstances. The residents reported to the
    committee that similar incidents took place at Shankar and Sarinh villages as well as in Nakodar
    itself where mischief was attempted at two Gurd
    waras and one Mandir before the Nakodar inci-
    dent.
    The committee is very much concerned and is eager
    to know the real reason for the presence of an
    Intelligence Officer, Mr. Ranjit Singh Bhinder along with Mr. Umrao Singh, a Congress (1)
    leader, at the home of a patron of the Shiv Sena, soon after the incident.
    The committee was intrigued to hear from Mr. Ravinder Singh, a
    close friend of Mr. Balwant Singh, Finance Minister, Punjab, that Mr. Romesh Chopra of Shiv Sena
    could be the culprit. It is interesting that Mr.
    Ravinder Singh was instrumental in reversing the local
    Gurdwara Committee's move to take the burnt "B
    irs" to Goindwal Sahib for the last rites.
    A few lawyers of Nakodar claimed that Mr. Umra
    o Singh and Mr. Balwant Singh were very
    close to each other although they belonged to
    two different political camps. Mr. Umrao Singh
    contested from Nakodar Constituency and was defeat
    ed by Mr. Kuldip
    Singh Wadala. Mr. Wadala
    and Mr. Balwant Singh are known to belong to two
    factions within the Akali Party. Due to a
    combination of political and other interests,
    Mr. Umrao Singh, Mr. Darbara Singh and Mr.
    Balwant Singh are stated to be close to each other.
    A few senior Hindu Advocates, who do not want to be
    identified, are of the view that Mr. Darbara
    Singh's role in igniting the communal fire c
    ould not be beyond the realm of suspicion due to
    expertise available to persons like him, and because
    they were responsible for the very elements
    who had thrown cow tails in mandirs (temples)
    and packets of cigarettes in Gurdwara Sarovars
    (Sacred Pool) on the eve of the operation "blue star."
    THE FIRING INCIDENT
    On February 3, 1986, a protest march, in response
    to a call given by Akali Dal, started at 10.00 PM
    from Gurdwara Guru Arjan Dev Ji in Guru Na
    nakpura Mohalla. Sikh students of all the three
    local colleges also joined the march. It was orga
    nised after the police failed to apprehend the
    culprits. Both the communities participated, in
    cluding the local advocates who in addition
    observed a strike that day. Akali workers a da
    y earlier had given a call through the public address
    system for the march.
    Mr. Kuldip Singh Wadala along with some local leaders led the march. Five Singhs carried
    unsheathed Kirpans in their hands as a show of tradition.
    Mr. Kuldip Singh Wadala left the march when
    it reached Sabzimandi. The procession reached
    Ambedkar Chowk shouting slogans.
    The murderers of Guru Granth Sahib should be a
    rrested, the desecration of the Guru Granth Sahib
    shall not be tolerated.
    A clash averted
    According to Mr. Gurdarshan Singh Bains, Advo
    cate, who was at Ambedkar Chowk just near his
    residence, when the protest march of about 1,000 pe
    rsons reached the Chowk, a small rally was held
    in which some Sikh youths including students demande
    d the arrest of "Khan" in connection with
    the Gurdwara fire incidents. About 700/800 Sh
    iv Sena workers who had gathered in Tandona
    Mohalla adjoining the Chowk, rushed
    towards the Chowk raising slogans.
    The counter-slogan by the Sikh youth was: "Kha
    listan Zindabad." The local citizens started
    dispersing from the Chowk while the processionist
    s mostly students and villages proceeded towards

    the police station and the Shiv Sena workers towa
    rds Mandir Devi Talab. Mr. Bains testified that
    Shiv Sena workers were armed w
    ith unsheathed swords and lathis.
    When the procession reached the
    Bus Stand, according to Mr. Ravinder Singh, Advocate, there
    were about 200 Sikh youths who held a rally there.
    They were demanding the arrest of Mr. Romesh
    Chopra again. From there they sat on "Dharna" in front of the Police Station and gave an
    ultimatum to the police that in case Mr. Romesh Chopra was not called for interrogation by 6.00
    PM they would decide the next course of action
    next morning at Gurdwara Guru Arjan Dev Ji.
    In the meantime, Mr. Ravinder Singh said- Mr. Kuld
    ip Singh Wadala, Mr. Ajit Singh Khattar, Mr.
    Charan Singh and Mr. Jaswant Singh, Circle Jathedars requested the SSP and ADC present in the
    Police Station to round up Mr. Romesh Chopra so that the inflamed tempers of the Sikhs were
    pacified. But the SSP remained adamant and
    asserted that he had summoned more police forces
    from Kapurthala, Hoshiarpur and other districts to deal with the situation firmly.
    SSP's adamant attitude
    Baba Joginder Singh, too talked to the SSP and ADC
    at Gurdwara Guru Arjan Dev Ji at 5.00 PM
    but to no avail. Babaji, later pacified the Sikhs
    and requested the Hindus present there to help the
    identification of the culprits so that the whole
    community was not blamed for the act of one
    individual. He later left Nakodar.
    At 6:00 PM, two Motor Cyclists, in plain clothes,
    visited Mohalla Tandona, according to Mr. Bains.
    They watched the activities of the Sena activ
    ists and brought police along with CRPF who dis-
    persed the Sena workers, soon afterwards the curfew was clamped.
    Mr. Bains testified: "Mr. Ramakant Jalota and Mr
    . R K Sarwal, Shiv Sena leaders along with a
    large number of their members and workers fro
    m outside the Mohalla Tandona area reached there
    before the curfew was imposed. On February 4,
    1986, Villagers collected in the Malri Sahib
    Gurdwara. About 40/50 persons including Mr.
    Sukhdev Singh Sandhu, Advocate, reached Malri
    Bridge at about 10.00 PM. By the time Baba
    Joginder Singh and Subedar
    Harcharan Singh Rode
    arrived at the bridge, where the police did not a
    llow them to go to the to
    wn as there were curfew
    restrictions. Babaji then appealed to
    the people gathered there to disperse.
    At about 10.30 PM about 100 persons
    led by Nihang Pargat Singh of Rauli village entered the town
    from Mehatpur side escorted by a Sikh Inspector
    of the Punjab Police and the CRPF. This Jatha
    reached near Ambedkar Chowk without any hindrance inspite of the curfew restrictions.
    About 100 workers of Shiv Sena led by Mr. R. K.
    Jalota, Mr. Sarwal and Mr. Romesh Chopra alias
    Khan, according to Mr. Sudarshan Singh Bains, Advocate, who lives near the Chowk, came out of
    Mohalla Tandona. Both the parties raised slogans
    . The CRPF intervened near the shop of Pundit
    Narinder Nath Bhutara and the Sikh Jatha (group) was then escorted out of this town.
    A Nihang's emergence
    This Jatha reached Sherpur Bridge where villagers
    had already collected. By 2.30 PM more than
    500 persons had gathered there. No one w
    as leading the assembly. Mr. Sukhdev Singh Sandhu,
    Advocate, was also present there. He testified that Mr. Jaswinder Singh, President, Akali Dal,
    Youth Wing, Mr. Paramjit Singh Malhi, Secretary, District AISSF Giani Roshan Singh of United
    Akali Dal (UAD) and Mr. Harminder Singh Sa
    ndhu, Convenor, AISSF Lyalpur Khalsa College,
    Jalandhar, addressed the assembly. Mr. Sandhu de
    nied that any provocative speech was made. All
    witnesses blamed the Administration for not taking t
    actful steps to defuse the tense situation and
    condemned the officers who refused to talk to the Sikhs.
    Mr. Sandhu deposed that he along with Mr. Bach
    ittar Singh, Mr. Mohinder Singh and two others
    were authorised by the persons present, to requ
    est the authorities to assure the Sikhs that "Khan"
    would be apprehended, and to a
    llow five persons, to see (have "Darshan" of) the burnt holy "Birs"

    at the Gurdwara so that, on return, they could
    take the people in confidence about the damage done
    to the Gurdwara. But the officers did not budge.
    Then Nihang Pargat Singh told the gathering at 3.
    30 PM that they had been through the bazaars,
    no body would object to their peacefully proceedi
    ng to the Gurdwara for "Darshan," according to
    Mr. Sandhu.
    Processionists allowed
    On this assurance, the Police
    present at the Bridge gave way to the people who peacefully
    proceeded towards the town a
    nd reached near Natha Singh Saw Mills where police and Para-
    military forces were deployed in strength. The force was led by Mr. Ashwini Kumar Sharma, SP
    (Detective) and Mr. Jaskirat Singh, Inspector, Station House Officer (SHO), etc.
    Mr. Sandhu stated that at this spot, the forces after
    throwing 2/3 tear gas shells started indiscriminate
    firing without any warning. The processsionists were unarmed. One Ravinder Singh of Litran, a
    close relative of Jathedar Harcharan Singh Mahal
    on, was killed on the spot. Mr. Harminder Singh
    Sandhu rushed towards the Saw Mill to escape fro
    m Police fire, where Inspector Jaskirat Singh
    challenged him. Sandhu was about six feet inside
    the Saw Mill. He stopped. Mr. Jaskirat Singh
    fired at point-blank range with his service re
    volver hitting the victim's face. He fell down. Mr.
    Amarjit Singh Dhillon of AISSF Jalandhar rushed to his colleague's rescue and to offer him a glass
    of water. Mr. Jaskirat Singh prevented Mr
    . Dhillon from going near the injured young person.
    Both the young persons were arrested.
    Fire is opened
    The people ran helter-skelter. Jasbir Singh Jassi, gunman
    of DSP Nakodar, opened a burst with his
    sten-gun. Just after, two dead bodies were lifted by the people from near the house of Priti
    Balmiki where one bullock was killed
    and the other disabled with bullets.
    The police, para-military forces and the mounted po
    lice continued firing while chasing the people
    up to Sherpur and Hussainpur villages. They ra
    ided and searched the houses of Sherpur village
    and broke open the doors. They gave severe beatings
    with rifle butts and lathis to whoever came in
    their way. They arrested more than 20 pers
    ons from Sherpur village including Mr. Sukhdev Singh
    Sandhu, Advocate, who was sitting with Jathedar Iqbal Singh, in his house.
    The mounted police did not stop firing even at the farm housed 2 KM away from the place of
    occurrence. According to the residents of Sher
    pur village a reign of terror was let loose. They
    showed several spent bullet cartridges, said to have
    been fired by the Mounted Police in the fields
    near Hussainpur. They also showed bullet marks on
    the walls of the houses of the other side of the
    village. The police registered a case FIR No 54 dated 4.2.86 under Sections
    307/362/427/332/188/148/149, 511 of IPC and 25/27 of
    Arms act, at Police Station (PS) Nakodar
    against the victims of Police high-handedness.
    THE FINDINGS
    According to FIR No 54 lodged by Inspector, Jaskirat Singh, SHO, PS Nakodar, the Police
    received information at 1.00 PM that 250/300 arme
    d persons after hijacking a Bus were coming to
    Sherpur bridge to enter the curfew bound town
    . Under the command of SP (Operations) Mr.
    Ashwani Kumar Sharma, a big Police force including Mr. Gopal Singh Ghuman, DSP, Patel of
    CRPF, Hardial Singh, Inspector, Jalandhar along with
    other officers of the District rushed to the
    Sherpur Bridge along with tear gas squads and
    the forces of BSF (Border Security Force) and
    CRPF (Central Reserve Police Force).
    Concoction by SHO
    According to the Police Inspector, Jaskirat Singh,
    700/800 persons armed with unsheathed Kirpans
    and pick-axes collected at the Sherpur Bridge.
    Mr. Harminder Singh Sandhu, Mr. Paramjit Singh

    Malhi, Mr. Roshan Singh Mehmowal, and Mr
    . Sukhdev Singh Sandhu, Advocate, were also
    present and performed "ardas" (prayer).
    "Today by disobeying the Curfew order we will oppo
    se the police and by entering the town we will
    take revenge on the other party and just as we
    had snatched rifles from the youth workers in
    Amritsar, we will snatch them from the Police."
    The FIR further recorded that the police gave
    a warning through the public address system and
    resorted to a lathi charge, fired from riot guns
    and exploded tear gas shells, but to no avail. Rather
    the mob started firing at the police party and thereafter the police and the CRPF opened fire in self-
    defence killing three unidentified persons and
    injuring eight on the spot. Mr. Harminder Singh
    Sandhu and Giani Roshan Singh were amongst the inju
    red. I too fired two shots from my service
    revolver and arrested 14 persons from the spot.
    After site inspection and meeti
    ng persons connected with the incident, the Committee is of the
    view that the contents of the Police version cont
    ained in the FIR are a sheer concoction and is far
    removed from the reality.
    The persons participating in the procession wanted
    to have "Darshan" of the burnt "birs". They
    were peaceful, non-violent and un-armed.
  5. http://ihro.in/images/FASCIST.pdf

    The Fascist Offensive in Punjab
    A MISCHIEF AT NAKODAR
    FEBRUARY 2, 1986
    INTRODUCTION
    The news of burning of sacred "Birs" of Guru Granth
    Sahib in Guru Arjun Dev Gurdwara in Guru
    Nanak Pura Mohalla, of Nakodar in Jalandhar Distri
    ct spread like wild fire on February 2, 1986.
    There was a spontaneous strike to protest against th
    e desecration of the holy Granth in the town that
    day. On February 3, 1986, lawyers stayed away
    Courts and students abstained from educational
    institutions. On a call by the Akali Dals' a prot
    est march was organised jointly by the Sikh and
    Hindu communities. Citizens, including women and child
    ren participated in the procession. A strike

    was observed in the town

  6. I found him more Panthic , he see events in totally different manner , he raises very good question that like Jews Sikhs should come together and talk about what happened to us in 1984 . I think 1984 events was not happened the same hatred was also there during Punjab Suba movement but Sikhs ignore it and we should also know that hatred still exists that can repeat 1984 . I request all to start a new topic and discuss and provide evidence that will show 84 was coming lets discuss all anti Sikh things from 1947 to 1984.

  7. Here is another example of sri guru gobind singh ji explaining/appreciating feminine divine beauty of vahiguroo..does that make him worshipper of divine mother? NOOO!!..Both right and left wing groups always blows things out of proportions.

    Anyway here it is:

    The Divine-Feminine by Guru Gobind Singh, the Tenth Master, the Lord of the Singhs:

    ਕਿ ਪਰਮਹ ਪ੍ਰਭਾ ਛੈ ॥ ਕਿ ਪਾਵਿੱਤ੍ਰਤਾ ਛੈ ॥ ਕਿ ਆਲੋਕਣੀ ਹੈ ॥ ਕਿ ਆਭਾ ਪਰੀ ਹੈ ॥੩੧੩॥

    कि परमह प्रभा छै ॥ कि पावि्त्रता छै ॥ कि आलोकणी है ॥ कि आभा परी है ॥३१३॥

    She was illustrious, pure and like enlightning effulgence; she was a glorious fairy.313.

    ਕਿ ਚੰਦ੍ਰਾਮੁਖੀ ਛੈ ॥ ਕਿ ਸੂਰੰ ਪ੍ਰਭਾ ਛੈ ॥ ਕਿ ਪਾਵਿੱਤ੍ਰਤਾ ਹੈ ॥ ਕਿ ਪਰਮੰ ਪ੍ਰਭਾ ਹੈ ॥੩੧੪॥

    कि चंद्रामुखी छै ॥ कि सूरं प्रभा छै ॥ कि पावि्त्रता है ॥ कि परमं प्रभा है ॥३१४॥

    She was glorious like the moon and the sun; she was supremely immaculate and radiant.314,

    ਕਿ ਸਰਪੰ ਲਟੀ ਹੈ ॥ ਕਿ ਦੁੱਖੰ ਕਟੀ ਹੈ ॥ ਕਿ ਚੰਚਾਲਕਾ ਛੈ ॥ ਕਿ ਚੰਦ੍ਰੰ ਪ੍ਰਭਾ ਛੈ ॥੩੧੫॥

    कि सरपं लटी है ॥ कि दु्खं कटी है ॥ कि चंचालका छै ॥ कि चंद्रं प्रभा छै ॥३१५॥

    She was a Naga-girl and the destroyer of all sufferings; she was mercurial and glorious.315.

    ਕਿ ਬੁੱਧੰ ਧਰੀ ਹੈ ॥ ਕਿ ਕ੍ਰੁੱਧੰ ਹਰੀ ਹੈ ॥ ਕਿ ਛੱਤ੍ਰਾਲ ਕਾਛੈ ॥ ਕਿ ਬਿੱਜੰ ਛਟਾ ਹੈ ॥੩੧੬॥

    कि बु्धं धरी है ॥ कि क्रु्धं हरी है ॥ कि छ्त्राल काछै ॥ कि बि्जं छटा है ॥३१६॥

    She was Sarasvati-incarnate, destroyer of anger, having long hair; she was like the flash of lighning.316.

    ਕਿ ਛਤ੍ਰਾਣਵੀ ਹੈ ॥ ਕਿ ਛਤ੍ਰੰ ਧਰੀ ਹੈ ॥ ਕਿ ਛਤ੍ਰੰ ਪ੍ਰਭਾ ਹੈ ॥ ਕਿ ਛਤ੍ਰੰ ਛਟਾ ਹੈ ॥੩੧੭॥

    कि छत्राणवी है ॥ कि छत्रं धरी है ॥ कि छत्रं प्रभा है ॥ कि छत्रं छटा है ॥३१७॥

    She was a Kshatriya woman, a canopied queen and a glorious and beautiful damsel like the canopy.317.

    ਕਿ ਬਾਨੰ ਦ੍ਰਿਗੀ ਹੈ ॥ ਕਿ ਨੇਤ੍ਰੰ ਮ੍ਰਿਗੀ ਹੈ ॥ ਕਿ ਕਉਲਾ ਪ੍ਰਭਾ ਹੈ ॥ ਨਿਸੇਸਾਨਨੀ ਛੈ ॥੩੧੮॥

    कि बानं द्रिगी है ॥ कि नेत्रं म्रिगी है ॥ कि कउला प्रभा है ॥ निसेसाननी छै ॥३१८॥

    Her doe-like eyes worked like arrows and she was pretty like the radiance of lotus or the moonbeams.318.

    ਕਿ ਗੰਧ੍ਰਬਣੀ ਹੈ ॥ ਕਿ ਬਿਦਿਆਧਰੀ ਛੈ ॥ ਕਿ ਬਾਸੰਤ ਨਾਰੀ ॥ ਕਿ ਭੂਤੇਸ ਪਿਆਰੀ ॥੩੧੯॥

    कि गंध्रबणी है ॥ कि बिदिआधरी छै ॥ कि बासंत नारी ॥ कि भूतेस पिआरी ॥३१९॥

    She was a Gandharva woman or a Vidyadhar girl or the spring like lady or a beloved of all the people.319.

    attachicon.gifArdhaNarishvar-Guan-Yin.jpeg

    Veer ji your articles are confusing can we discuss this in detail and can you call more people from your site to discuss Aad Shakti and all Hindu gods and goddess mention in gurbani .

  8. We have heard these type of lies before but this guy is talking with about some Jag mata .

    Kripa kari hum par Jag Mata
    Granth kara puran subh rata
    Divine Mother of
    this universe shower Your blessings on me,
    so that I shall be able to complete this Granth

    As per writter Jag mata is devi .

    Dear devotees of the Divine Mother,

    Namaste – i bow to the Adi Shakti who resides in you!

    "The word "Ardas" literally means "prayer." But the traditional Sikh Ardas has come to represent a specific form of prayer recited in every Gurdwara program. It is recited before the Guru is transported or brought into Prakaash, just before the hukam is taken, and again when the Guru is set into Sukhasaan. It can also be recited before undertaking any activity of significance, before leaving on a journey, to give thanks, or as a way of daily remembering the Creator.

    The core of Ardas is an invocation which Guru Gobind Singh recited at the beginning of his epic poem Chandi di Vaar. In it, he calls upon the power of Adi Shakti in the form of Pritham Bhagauti. He then calls upon the Spirit of the Guru, elaborating upon the nine manifestations from Guru Nanak through Guru Teg Bahadur. This part of Ardas is unchangeable and should be recited in the original Gurmukhi, if possible. Sikh ministers should be able to recite this short prayer from memory, and should be prepared to offer Ardas at any time, at the request of the Sangat." (www.fateh.sikhnet.com/)

    The Ardas is often adorned with various passages from the Guru Granth Sahib. The recitation of Ardas commences with the opening stanza of // Sri Bhagauti Ji written by Guru Gobind Singh Ji (The // Sri Bhagauti Ji is contained with the Dasam Granth). This smoothly written ode begins by going through the order of meditation by placing Sri Bhagauti (The Divine Mother) foremost above all else, and then systematically referring to each of the other Gurus in turn entreating them for aid and protection.

    The opening verses of the Ardas reads:

    Ardaas: Ek Onkar Waheguru Ji Ki Fateh. Sri Bhagauti Ji Sahae. // Shri Bhagauti Ji Ki Patshahi Dasvin
    Ardaas: God is One. All victory is of the Wondrous Guru. May the respected Shri Bhagauti (Divine Mother) help us! Ode of the respected Shri Bhagauti recited by the Tenth Guru.
    Pritham bhagauti simari kai gur nanak lain dhiai
    First call up Bhagauti (The Divine Mother) in your mind, then meditate on Guru Nanak.

    Guru Gobind Singh was a worshipper of the Divine Mother (Shri Bhagauti/Bhagawati). Not only did he entrench Her in the Ardas as is evident from his writings, but also sought Her blessings for the completion of the holy Granth Sahib:

    Kripa kari hum par Jag Mata, Granth kara puran subh rata
    Divine Mother of this universe shower Your blessings on me, so that I shall be able to complete this Granth.

    In his auto biography he writes,

    Hemkunt parbat hai jahan, sapt sring sobhat hai tahan
    Vaha hum anik tapasya sadhi, Mahakal Kalka aaradhi

    In my previous life, I did lot of penance at Hemkunt, and worshipped the primordial Mother (Mahakal Kalka).
    (Note: Aaradhi means worshipping a female deity.)

    V. Wadher in "Guru Govind Rai (Singh) in Line Of Shri Rama And Shri Krishna" has this to say:

    "Govind Singh wrote that in his past life, he was a Rishi who performed great penances at Hemkunt. He has given a graphic description of a place in the Himalayas ensconced by twelve mountain peaks. It was here that he was ordained by the Param Purukh to take another birth for the specific purpose of uprooting adharma. This story went well with the kind of life he led and the things he achieved. He was born to Guru Tegh Bahadur because the latter too was propitiating God to bless him with a great son. The whole stance of this story is the same as of Dasaratha who also performed penances in his earlier birth and was blessed by the Lord that He himself would be born to him.

    In the tradition of Lord Rama, Guru Govind Singh performed a year- long Chandi Yagna at Naina Devi (the shrine of the Goddess of beautiful eyes) overlooking Anandpur Sahib before launching upon his mission. Lord Rama had done the same before marching into Lanka. The Goddess, pleased with his austerities, had blessed Rama with victory. Lord Krishna had taken Arjuna to the temple of the Goddess for seeking her blessings before the battle with the Kauravas.

    RULING DEITY

    According to tradition, Chandi is the ruling deity of the Jalander Peeth, the triangle pervaded by the Goddess of which Jalander, Kulu and Vaishno Devi form the three angles. In Punjab when the Shaktas (the worshippers of Shakti) ruled the roost, the Mother was known to be residing in every nook and corner of the triangle, alternatively known as the Trigarth Peeth. The important shrines of the Goddess in this region bear testimony to this point. There are Ambala (Ambalaya - the home of the Goddess), Chandigarh (the fortress of the Goddess), Kalka (abode of Kali), Naina Devi (in the Shivaliks), Asa Devi (in the Dhaulaladhars), Hidimba (in the Kulu hills), Vajreshwari (the Mother of Thunderbolt) at Kangra, Jwala Devi (the Mother of the Flaming Mouth) at Jwala Mukhi, Chintpuri in Hosiarpur and finally Vaishno Devi (the Vaishnavi Mother) in the Jammu Hills." (end)

    So Guru Gobind Singh kept Shri Bhagauti (Maha Devi) over and above Nanak and the other Sikh Gurus. Such was his highest esteem towards the Divine Mother that he composed the Ardas seeking supplication from Her. Thus all Sikhs, unknowingly or knowingly, are actually worshipping and seeking the blessings of Shri Bhagauti (The Divine Mother) everyday. But try telling them that truth and you will be enlightened by a collective ignorance stretching back centuries.

    There are a number of articles by Sikhs trying to depreciate, even erase, the Divine Feminine (Bhagauti/Bhagawati). i do not wish to confuse readers by stating all the different interpretations and reasons given by Sikhs to distance themselves from the Primordial Mother (Bhagauti/Bhagawati).

    aykaa_mayee.jpg


    Aykaa Mayee, jugat viaaee, tin chalay parvaan.
    Ik sansaaree, ik bhandaaree, ik laa-ay deeban.

    But how are they going to delete the Aykaa Mayee (One Mother) who is entrenched in their Jap Ji Sahib, the most revered daily morning prayers that opens the voluminous Guru Granth Sahib? No Sikh wants to discuss about the Aykaa Mayee because they just are too conditioned, and rote learning of little understood Gurumkhi scriptural text does little to stimulate the mind. In all my life as a Sikh i never heard any priest, parent or Sikh talking about the Aykaa Mayee. Till today i am unable to understand why they are so blind or deaf to the word "Aykaa Mayee".

    The 1430-page Guru Granth Sahib refers to God Almighty (Waheguru) as both Father and Mother i.e., God and His creative aspect Adi Shakti. The Divine Feminine is not only entrenched in the Holy Scriptures of Sikhism and Hinduism but the Bible and Qur'an as well. Shri Brahma, Vishnu, Shiva, Ganesha, Durga, Mahakali, Saraswati, Nanak, Buddha, Jesus, Prophet Muhammad, etc., are all Her creation. She is your Self and mine too.

    Try as Sikhs may, they can neither rid the Bhagauti (The Divine Mother) of their Ardas nor the Aykaa Mayee of the Jap Ji Sahib from the Guru Granth Sahib. Both are daily recited with reverence the world over. Both praise the Divine Feminine--the Aykaa Mayee (The One Mother), Sri Bhagauti/Bhagawati (Divine Mother), the Adya Shakti (the Power of God Almighty)!

    But how can the ignorant and conditioned religious masses be made to realize that? How can they wake up when their own gianis (priests) know as much about the Divine Mother as a donkey knows about the Guru Granth Sahib.

    regards,

    jagbir




    www.adishakti.org/forum/guru_gobind_singh_was_a_worshipper_of_the_divine_mother_shri_bhagauti_bhagawati_4-07-2009.htm

  9. BREAKING NEWS
    ATTECK ON GURUDWARA AT VIJAY NAGAR, VISHAKAPATAM
    gurudwara de granthi S.jasveer singh naal hune gal kiti hai ji
    Ajj shaam gurudwara de upper kuch bandeya ne milke attack kita hai, , gurudwara de sare glass todd dite gaye te gurudwara de ander agg laga diti gayi jisde naal gurudwara di sari property noo bahut nuksan hoya hai,sara furniture jal gaya hai te shayad guru granth sahib ji noo agg naal nuksaan hoya hai.koi jaan da nuksaan nahi hoya hai , , granthi saab de parivaar noo kutya gaya te satta lagiya ne ji
    Actually state de vich Tailangana state de issue te poore state vich rola-rappa pya hai, jisda fayda chuk ke ajj pre planing naal guru ghar te attack kita gaya.
    Vijay nagar de vich Lagbhag 1 lakh di sikha di wasso hai te sirf ikko ikk gurudwara hai jisnoo jaan bhooz ke ajj nishana banaya gaya.mere gal karan wele tak dsgmc de paramjeet singh Rana walo dakhal den to baad VISHAKAPATAM de dcp walo gurudwara di rakhi layi police bhej diti gayi hai.
    Kal sawere Agli update diti jaayegi ji
    Waheguru ji ka khalsa
    Waheguru ji ki fateh

    https://www.facebook.com/SIKHCHANNELDELHIUNIT

  10. The 10/40 Window

    The 10/40 Window is the rectangular area of North Africa, the Middle East and Asia approximately between 10 degrees north and 40 degrees north latitude. The 10/40 Window is often called "The Resistant Belt" and includes the majority of the world's Muslims, Hindus, and Buddhists. The original 10/40 Window included only countries with at least 50% of their land mass within 10 and 40 degrees north latitude. The revised 10/40 Window includes several additional countries, such as Indonesia, that are close to 10 or 40 degrees north latitude and have high concentrations of unreached peoples. See the original and revised country lists to the right. An estimated 4.65 billion individuals residing in approximately 8,750 distinct people groups are in the revised 10/40 Window. The 10/40 Window is home to some of the largest unreached people groups in the world such as the Shaikh, Yadava, Turks, Moroccan Arabs, Pushtun, Jat and Burmese.

    The 10/40 Window has several important considerations: first, the historical and Biblical significance; second, the least evangelized countries; third, the unreached people groups and cities; fourth, the dominance of three religious blocs; fifth, the preponderance of the poor; sixth, the strongholds of Satan within the 10/40 Window.

    1040window_map.gif

    The 10/40 Window: Historical and Biblical Significance Top up_arrow.gif

    The first and most fundamental reason why followers of Jesus Christ ought to focus on the 10/40 Window is because of the Biblical and historical significance of this area. The Bible begins with the account of Adam and Eve placed by God in the heart of what is now the 10/40 Window. God's plan, expressed in Genesis 1:26, was that mankind should have dominion over the earth, subduing it fully. However, Adam and Eve sinned against God and forfeited their right to rule. Man's sinful behavior increased until God intervened and judged the earth with a cataclysmic flood. Then came man's futile attempt to establish new dominion in the building of the great Tower of Babel. That effort, which also occurred in the heart of the 10/40 Window, was an open defiance against God. Once again, God reached forth His hand in judgment. The result was the introduction of different languages, the scattering of earth's people, and the formation of nations.

    The 10/40 Window: The Least Evangelized Countries

    The 10/40 Window is home to the majority of the world's unevangelized countries. The "unevangelized" are people who have a minimal knowledge of the gospel, but have no valid opportunity to respond to it. While it constitutes only one-third of earth's total land area, nearly two-thirds of the world's people reside in the 10/40 Window. The original 10/40 Window included only countries with at least 50% of their land mass within 10 and 40 degrees north latitude. The revised 10/40 Window includes several additional countries, such as Indonesia, that are close to 10 or 40 degrees north latitude and have high concentrations of unreached peoples. See the original and revised country lists to the right. These lists include both sovereign states and non-sovereign dependencies.

    The 10/40 Window: The Unreached Peoples and Cities

    An estimated 2.82 billion individuals live in approximately 6,213 unreached people groups are in the 10/40 Window. The 10/40 Window also contains the largest unreached peoples over one million. In addition, the 10/40 Window contains the overwhelming majority of the world's least evangelized megacities -- that is those with a population of more than one million. The top 50 least evangelized megacities are all in the 10/40 Window! That fact alone underscores the need for prioritizing 10/40 Window Great Commission efforts.

    The 10/40 Window: The Dominance of Three Religious Blocs Top up_arrow.gif

    The 10/40 Window contains four of the world's dominant religious blocs. The majority of the followers of Islam, Hinduism, and Buddhism as well as the Non-Religious block live within the 10/40 Window. On the left side or western part of the 10/40 Window, the Muslim world can be seen most prominently in a wide band across the north of Africa into the Middle East. South Asia, in the middle of the 10/40 Window, is the heart of Hinduism with its 330 million gods. Buddhism influences the right side or eastern part of the 10/40 Window. Buddhism is the primary religion in Southeast Asia and although officially an atheistic country since the Marxist revolution of the late 1940s, China is nevertheless deeply influenced by its Buddhist roots.

    1040window_religions.gif

    Map Source: Global Mapping International

    The 10/40 Window: The Preponderance of the Poor Top up_arrow.gif

    The 10/40 Window is home to the majority of the world's poor. Of the poorest of the poor, more than eight out of ten live in the 10/40 Window. On average, they exist on less than a few hundred dollars per person per year. It has been said that "the poor are the lost, and the lost are the poor" as the majority of the unreached live in the poorest countries of the world. There is a remarkable overlap between the poorest countries of the world and those that are least evangelized.

    The 10/40 Window: Spiritual Stronghold

    The 10/40 Window includes numerous spiritual strongholds. The billions of people who live in the 10/40 Window have suffered not only the ravages of poverty and disease, they have also been kept from the transforming power of the Gospel. They are poignant examples of the truth expressed in 2 Corinthians 4:4, which states that "the god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ, who is the image of God."

    The 10/40 Window: A Renewed Focus Top up_arrow.gif

    The focus of the Christian missions community 200 years ago was for the coastlands of the world. A century later, the success of the coastlands effort motivated a new generation to reach the interior regions of the continents. Within the past several decades, the success of the inland thrust has led to a major focus on people groups. Today, followers of Christ are concentrating their efforts on the unreached peoples of the world, most of which are in the 10/40 Window.

    For additonal 10/40 Window information and resources, click here

    p12780.jpg

    p18650.jpg
    Oroqen of China

    Population: 11,000

    Status: Unreached

    Countries of the 10/40 Window
    Original List Afghanistan

    Algeria

    Bahrain

    Bangladesh

    Benin

    Bhutan

    Burkina Faso

    Cambodia

    Chad

    China

    China, Hong Kong

    China, Macau

    Cyprus

    Djibouti

    Egypt

    Eritrea

    Ethiopia

    Gambia

    Gibraltar

    Greece

    Guinea

    Guinea-Bissau

    India

    Iran

    Iraq

    Israel

    Japan

    Jordan

    Korea, North

    Korea, South

    Kuwait

    Laos

    Lebanon

    Libya

    Mali

    Malta

    Mauritania

    Morocco

    Myanmar (Burma)

    Nepal

    Niger

    Oman

    Pakistan

    Philippines

    Portugal

    Qatar

    Saudi Arabia

    Senegal

    Sudan

    Syria

    Taiwan

    Tajikistan

    Thailand

    Tunisia

    Turkey

    Turkmenistan

    United Arab Emirates

    Vietnam

    West Bank / Gaza

    Western Sahara

    Yemen Revised List Afghanistan

    Albania

    Algeria

    Azerbaijan

    Bahrain

    Bangladesh

    Benin

    Bhutan

    Brunei

    Burkina Faso

    Cambodia

    Chad

    China

    China, Hong Kong

    China, Macau

    Djibouti

    East Timor

    Egypt

    Eritrea

    Ethiopia

    Gambia

    Guinea

    Guinea-Bissau

    India

    Indonesia

    Iran

    Iraq

    Israel

    Japan

    Jordan

    Kazakhstan

    Korea, North

    Kuwait

    Kyrgyzstan

    Laos

    Lebanon

    Libya

    Malaysia

    Maldives

    Mali

    Mauritania

    Mongolia

    Morocco

    Myanmar (Burma)

    Nepal

    Niger

    Nigeria

    Oman

    Pakistan

    Qatar

    Saudi Arabia

    Senegal

    Somalia

    Sri Lanka

    Sudan

    Syria

    Taiwan

    Tajikistan

    Thailand

    Tunisia

    Turkey

    Turkmenistan

    United Arab Emirates

    Uzbekistan

    Vietnam

    West Bank / Gaza

    Western Sahara

    Yemen

    1040window_muslim.gif

    http://joshuaproject.net/10-40-window.php

  11. No he is right. Its a mistake to trust people coming into Sikhi from other non-Sikh backgrounds, especially Hindus. They can never be trusted and should never be given any sort of leadership roles. Baba Banda Singh Bahadur and Prof Sahib Singh just happened to be a blessing, but otherwise Hindus who become Sikhs should never be trusted as they most likely always have an agenda. Only those who are born in Sikh families and raised throughout their life as Sikhs should have the right to lead the qaum.

    Never expected from you Mehtab . You are from Hindu background still you think like this.

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