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Letters of Bhai Jagtar Singh Hawara: Part 1 Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh For Indias freedom, out of 121 people who were hanged, 93 were Sikhs; out of 1,300 Jallianwala Bagh martyrs, 799 were sikhs; of the 2446 people sent to kalapani, 2141 were sikhs; 500 Babbar Akali Lehar martyrs during freedom struggle were all Sikhs. Instead of nation paying back these loans, Sikhs have been made slaves. The tale of injustice to Sikhs is very long..the Golden temple was damaged... efforts were made to make Sikhs weak financially by diverting Punjab's electricity and water to other states and Punjab was stopped from making its own agricultural policies. The victims of 1984 riots have repeatedly pleaded for justice but in vain. Sikh youngsters are rotting in jails for over 10 years as their cases progress at a snails pace. Instead, the perpetrators of the riots have been made MPs and MLAs. Living in such a country amidst such humiliation is akin to living in hell. I cannot live in this country and will fulfill my pledge of Khalistan. Long live Babbar Khalsa, Khalistan and matryr Dilawar Singh. Letter to a Judge, September 9, 1998 - Bhai Jagtar Singh Hawara ikonkaar blog Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Letters of Bhai Jagtar Singh Hawara: Part 2 Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh By God's grace, I am mentally fit, but not physically. You know that I am in Burail Jail, Chandigarh, for killing the killer of mankind Beant Singh and 100 other cases. For eight months, there has been an unbearable pain in my spinal cord. I went on a hunger strike and raised my voice in the court as well but was not treated. I am not sad that I had to go on hunger strike against the Chandigarh Administration. I do not expect anything more from these blood-suckers. I am sad because Panthic organisations also took no notice of such news reports. Hoping anything from the Punjab government would be foolishness. Eight months ago, I informed the jail authorities, who let the jail doctor examine me. Despite my plea for tests, the doctor said that it was a minor problem and would be all right in a couple of weeks with medicines. Two months later, I gave an application in the Sessions Court. For six months, the doctor kept visiting me regularly, as a formality. After I went on a hunger strike, the jail superintendent ordered an MRI. Even as it took two months, the report said there was a dangerous swelling near the spinal cord. But doctors said no to an operation saying it could lead to paralysis. My treatment was deliberately delayed and now they say it is incurable. Do not think that I am afraid of dying. There is pain but I am in high spirits and will keep on speaking vociferously in courts against these injustices. I will fight till my last breath for freeing of Khalistan. Letter to Joginder Singh Vedanti, Jathedhar of Sri Akaal Takht, Date unknown - Bhai Jagtar Singh Hawara ikonkaar blog Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Amazing. Thanks Namstang. Cant this be made a sticky?

Great site Khalsa Network. Just a little request to you. When you post could you please not use yellow or any other brights colours as it's really hard to read unless you highlight it.

Amazing seva. I love paying the fee over and over again

'Now we can not live in India: 'We need a separate home.'

Taksali Jatha's dont exactly do Kirtan.... I'll listen to ANY Kirtan, but i only get anand from Hazoori Ragi's. Katha's top me most though. Of course they do

There is a very big difference between suicide and singhs placing their heads in the palm of their hands as they fight for the truth. Please don't confuse the two.

I really don't think some fat guy dressing up in shiny clothes is the issue here.

I'm actually quite surprised you would make such a statement Rather than pass judgement you should do what you usually do and post a gurbani thuk which the sangat can contemplate on. i dunno what to post for this :sady:i was being straight forward thats all. thats all wat every brown person is goin to think anyway, i just said it :TH: Being straight foward is one thing, grouping everyone together is a completely different thing. Who are you to tell what resides inside other people's hearts? As for not knowing what thuk to post for this topic there are quite a few on judgement which I'm sure you know.

I'm actually quite surprised you would make such a statement Rather than pass judgement you should do what you usually do and post a gurbani thuk which the sangat can contemplate on.

From where do you gather your information? I don't think it's right to make random assumptions.

The palm reading Pandit and Sant Gurbachan Singh Ji Khalsa

21st Anniversary of the Declaration of Khalistan Breaking the Shackles of Slavery Part 1 A Nation stands up Part 2

Don't you dare sit behind your computer screen and slag of the different jathebandi which contributed to the current struggle to liberate Khalistan. Statements like, 'Khalistan Liberation Force and Khalistan Liberation Front have done no' and 'KCF was only good till 1988' just goes to show how poor your knowledge is on sikh history over the last decade – like most of the youth it probably has been derived from the internet. From your post it seems that only the Babbar Khalsa seems to have done anything worthwhile. Just for your information the Singh who undertook the seva of delivering justice to Gobind Ram was no other than Bhai Jugraj Singh Tofaan of the Khalistan Liberation Force.

Bhai Jinda: The pride of Khalistan Part 1

Seems like saintsoldiers.net is gone aswell

Can't wait, promos sound amazing

John Surman and Edward Stephenson INTRODUCTORY NOTE The paragraph which refers to the arrest and massacre of the Sikhs at Delhi in 1716 is extracted from a letter dated Delhi, March 10, 1716, written by Messrs. John Surman and Edward Stephenson to the Hon'ble Robert Hedges, President and Governor of Fort William, etc., Council in Bengal. These gentlemen and their Secretary, Hugh Barker, were then present in the Mughal capital as ambassadors of the East India Company's Council in Bengal to the Court of Emperor Farrukh-Siyar. Under instructions of their principals, the ambassadors maintained a regular Diary of the events and transactions at the royal court, and wrote to Calcutta to keep the headquarters informed of the political and other developments there. This letter of March 10, 1716, was read at a consultation at Fort St. George on Tuesday, 5th June, 1716, and is to be found in the Madras Diary and Consultation Book for 1715 to 1719, No. 87, Range 237, in the India Office (now Commonwealth Relations Office), London. It is also reproduced in C. R. Wilson's The Early Annals of the English in Bengal, volume II, part II (Calcutta, 1911), pp. 96-98, and in J. T. Wheeler's Early Records of British India, p. 180. The chief of the Sikhs, Banda Singh, referred to in the letter as 'the great Rebel Gooroo', was originally an ascetic sadhu of the bairagi order. He was initiated into the Sikh order of the Khalsa in September 1708 by Guru Gobind Singh at Nander in the Deccan where he had gone in connection with the negotiations that had been going on with Emperor Bahadur Shah (1707-12) since July 1707. There the Guru was stabbed by a Pathan from Sirhind in the last week of September 1708, and he died of his wound on October 6-7. The line of the Sikh Gurus that had begun with Guru Nanak (1469-1539), the founder of Sikh religion, came to an end with the tenth and the last Guru Gobind Singh who bequeathed spiritual heritage of Sikhism to the Sikh holy book, Guru Granth Sahib, and the temporal leadership of the Sikhs to the general body of the Khalsa. Before the death of the Guru, however, Banda Singh, with the renewed zeal and vigour of a new convert, had left for the Panjab, not as Guru or the Sikhs but as commander of the forces of the Khalsa. Here the Sikhs gathered round him in large numbers and in the summer of 1710 he was soon able to carve out a small Sikh kingdom which, later, paved the way for the freedom of the country from under the Mughal yoke. But the Mughal empire was too strong for the infant power of the Sikhs under Banda Singh. He was captured in December 1715, during the reign of Emperor Farrukh-Siyar, under whose orders he was carried to Delhi as a prisoner along with 694 other Sikhs. Here they were all, with exception of Banda Singh and a few chosen leaders, executed in the maidan opposite the Chandni Chauk Kotwali at the rate of a hundred a day beginning on March 5, 1716. The turn of Banda Singh himself and his associates came three months later on June 9, when he was taken out to the Qutb Minar and torn to pieces near the tomb of Emperor Bahadur Shah. C. R. Wilson, the author of the 'Early Annals of the English in Bengal', has given in the volume II, part II, pp. xlii-xliii, the following description of the entry of Banda Singh and his fellow captives into Delhi on February 27, 1716, based on the articles of William Irwine on the 'Political History of the Sikhs' (Asiatic Quarterly, January 1894, pp. 420-31 ) and 'Guru Gobind Singh and Bandah' (Journal of the Asiatic Society of Bengal for 1894, part I, pp. 112-43). He says: The ceremonial on this occasion was copied from that observed after the capture of the Maratha Sambhaji. Malice did its utmost to cover the vanquished with ridicule and shame. First came the heads of the executed Sikhs, stuffed with straw, and stuck on bamboos, their long hair streaming in the wind like a veil, and along with them to show that every living creature in Gurdaspore had perished, a dead cat on a pole. The teacher himself dressed out of mockery in a turban of red cloth, embroidered with gold, and a heavy robe of brocade, flowered with pomegranates, sat in an iron cage, placed on the back: of an elephant. Behind him stood a mail-clad officer, with a drawn sword. After him came the other prisoners, seven hundred and forty in number, seated two and two upon camels without saddles. Each wore a high fool's cap of sheepskin and had one hand pinned to his neck, between two pieces of wood. Many were also dressed in sheep skins with wooly side turned outwards. At the end of the procession rode three great nobles, Muhammad Amin Khan, sent by the emperor to bring in the prisoners, (From Agharabad to the Lahori gate of the palace] Kamr-ud-Din, his son, and Zakariya Khan, his son-in-law, who being also the son of Abd-us-Samad Khan had been deputed to represent his father at the ceremony. The road to the palace, for several miles, was lined with troops and filled with exultant crowds, who mocked at the teacher and laughed at the grotesque appearance of his followers. They wagged their heads and pointed the finger of scorn at the poor wretched as they passed. 'Hu! Hu!, infidel dog-worshippers, your day has come. Truly retribution follows on transgression, as wheat springs from wheat, and barley from barley.' Yet the triumph could not have seemed complete. Not all the insults that their enemies had invented could rob the teacher and his followers of their dignity. Without any sign of dejection or shame, they rode on, calm, cheerful, even anxious to die the death of martyrs. Life was promised to any who would renounce their faith, but they would not prove false to their Guru, and at the place of suffering their constancy was wonderful to look at. 'Me, deliverer, kill me first' was the prayer which constantly rang in the ears of the executioner. One there was, a young man, an only son, whose widow mother had made many applications to the Mughal officers, declaring that her son was a Sikh prisoner, and no follower of the Guru. A release was granted and she hastened to the prison-house to claim her son. But the boy turned from her to meet his doom crying, 'I know not this woman. What does she want with me? I am a true and loyal follower of the Guru.' For a whole week the sword of the executioner did its butcher's work. Every day a hundred brave men perished and at night the headless bodies were loaded into carts, taken out of the city, and hung upon trees. It was not till June 19 [sunday, the 29th Jamadi-ul-Akhir, 1128 A.H., June 9, 1716 O.S.] that Banda himself was led out to execution, all efforts having failed to buy him off. They dressed him, as on the day of his entry, set him again on an elephant, and took him away to the old city, where the red Qutb Minar lifts its proud head of white marble over the crumbling walls of the Hindu fortress. Here they paraded him round the tomb of the late emperor Bahadur Shah, and put him to a barbarous death. First they made him dismount, placed his child in his arms and bade him kill it. Then, as he shrank with horror from the act, they ripped open the child before its father's eyes, thrust its quivering flesh into his mouth and hacked him to pieces limb by limb. The authors of the despatch John Surman and Edward Stephenson (and the Secretary, Hugh Barker) were, evidently, eyewitnesses of the dreadful massacre of the Sikhs at Delhi in March recorded by them. The executions began on March 5, five days before the date of the despatch, March 10, when a few hundred Sikhs had yet to be executed. This paragraph of the despatch, therefore, is of great historical value to the students and scholars of history. The last sentence regarding the unflinching devotion of the Sikhs to their faith under the severest of trials is very significant. Except for the number of the Sikh prisoners, which Muhammad Hadi Kamwar Khan gives as 694 in his 'Tazkirat-us-Salatin', the despatch of the English ambassadors is in full agreement with the writings of the other eye-witnesses and contemporaries. The reader interested in futher study of the exploits and achievements of Banda Singh is referred to 'Life of Banda Singh Bahadur' published in 1935, and the bibliography appended to it. Dr Ganda Singh Letter XII The Honourable Robert Hedges Esq., President & Governor of Fort William. & Council in Bengal. Honourable Sirs. etc.. We wrote your Honour on the 7th ultimo since which we have received no letters. The great Rebel Gooroo [banda Singh] who has been for these 20 years so troublesome in the Subaship [suba] of Lahore is at length taken with all his family and attendance by Abd-us-Samad Cawn the Suba [subedar. i. e., Governor] of that province. Some days ago they entered the city laden with fetters, his whole attendants which were left alive being about seven hundred and eighty all severally mounted on camels which were sent out of the City for that purpose, besides about two thousand heads stuck upon poles. being those who died by the sword in battle. He was carried into the presence of the King, and from thence to a close prison. He at present has his life prolonged with most of his mutsuddys in the hope to get an Account of his treasure in the several parts of his Kingdom, and of those that assisted him, when afterwards he will be executed, for the rest there are 100 each day beheaded. It is not a little remarkable with what patience they undergo their fate, and to the last it has not been found that one apostatised from his new formed Religion. Dilly March the 10th , 1716 We are, Honourable Sir & Sirs, Your most obedient humble servants, John Surman, Edward Stephenson. Cojee Seerhaud assenting. Hugh Barker. Secretary. Source:Early European Accounts of the Sikhs, Dr Ganda Singh

The Truth about Shaheed Bhai Bhagat Singh Ji

hiranayak? never heard of that one before do you mean hayagreeva avtar Mahakaal Singh can you post a link to the full size picture or upload it please? Edit: Sorry I didn't realise Papi had already done so.

if the sound is inside their heads then what is not point of making sounds for everyone? i do not know the reasons for the diffrent ways in which people decide to express there love for maharaaj you will have to ask them personally instead of ripping them behind their backs Baba Ji it would be good if you could apply the same standards to all gumukhs from all jathas not just akj.

That fact of the matter is the video isn't a parchar video. A parchar video inspires you to "KEEP JAPPING NAAAM!!!" - this seemed to make a joke of a serious problem affecting the panth. I do hope you make some more videos, but at the same time I hope that these videos focus on how to deal with the problems rather than providing cheap comedy to hundreds of sikhs around the world who visit this site.

Can you please explain how this is Sikhi Parchar? Surely Parchar is recognising the problem and then tackling it. You seem to just make a joke about the problem rather than suggesting what can be done about it etc?