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About HarfunMaula

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    Amrit Peeaa Satgur Deeaa || Avar Naa Jaanaa Dooaa Theeaa ||

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  1. You might be surprised to learn that it were the poorest who left Sikhi during partition and stayed back in Pakistan. And their religion of choice was not Islam but Christianity. No doubt some did convert to Islam, just like a few especially poor Muslims became Sardars overnight in our Punjab. There was a Pakistani Punjabi author named Afzal Ahsan Randhawa, he claimed to be a descendant of Baba Buddha. He wrote an emotional Punjabi poem after Blue Star on his agony after hearing the news. Anyways my point was about the Pakistanis falsely claiming their ancestors were Sikh as a dawah tactic which I've seen quite often. Agree with your second paragraph.
  2. Inferiority complex, in one of their films they were saying Sikhs are the bravest 'qaum' and only ones who can compete with Muslims - don't remember the title, it was set in the British India times. Besides that just religious extremism whereby they want others to convert to Islam. They always try it in one way or another, I've seen quite a few Pakistanis claiming their ancestors embraced Islam by leaving Sikhi and so on.
  3. I wrote this after being on the other topic that was made regarding the negative portrayal of a Sikh woman in a Pakistani drama. Here are some of my observations over the years: The portrayal of Sikhs in Pakistani cinema ranges from the sometimes positive to the rather often negative end of the spectrum. One of the first films to be a big hit in Pakistan was based on a fictional Sikh character during the times of partition: Kartar Singh (1959). While initially Kartar is shown as a rogue, he has a change of heart after the Muslim protagonist Umerdeen saves his life. Sikhs were generally shown as ill-mannered drunkards in many films, often without their turbans. Some other films with Sikh characters include Gabroo Putt Punjab De (1969), Balwant Kaur (1975), Chan Veryam (1981), Gernail Singh (1989) and so on. In Veryam (1981) they show the Muslim protagonist saving a Sikh girl from the British while all the Sikhs of the village failed to defend her (including the 'gyani'). Later she runs away to his house and converts to Islam. When her brother finds out and goes after her she gives him a whole speech of seeing the 'light' and inviting him to leave Sikhi as well, a rather demeaning scene that can be seen from 1:47:00 onwards here: https://www.youtube.com/watch?v=9XfkiHQViLc. One can't fail but see the constant subconscious need to show Sikh women converting to Islam, be it the films like Veryam (1981) & Larki Punjaban (2003, with a 'twist' in the end to please Sikhs) or TV Drama Bilqees Kaur (2012). Besides that the clear attempts to show the Hindus as scheming villain creating problems between Sikhs and Muslims is also seen in their films. You have to give them credit where its due though, they made a drama on the dark periods of fake police encounters in Indian Punjab. It is called Kesri Painday. A young Pakistani Sikh was also part of the cast.
  4. ਹਾਥ ਪਾਉ ਕਰਿ ਕਾਮੁ ਸਭੁ ਚੀਤੁ ਨਿਰੰਜਨ ਨਾਲਿ ॥੨੧੩॥ With your hands and feet, do all your work, but let your consciousness remain with the Immaculate Lord. (1375, Guru Granth Sahib)
  5. The problem arises when the successors to Bhai Kanhaiya today choose to ignore the Sikhs on the battlefield in order to serve the non Sikhs in their preconceived notion that 'recognise all human race as one' means ignore your own to serve others.
  6. Lt. Gen. SK Sinha disclosed that a replica of the Golden Temple complex was built 18 months before the operation, for army preparations and rehearsels. This was before Bhindranwale shifted to the Akal Takth. If the operation had been planned meticulously and well in time, why was the attack launched on a holy day for the Sikhs? Sant Jarnail Singh Bhindranwale was present in the Akal Takth only, why were 38 other Gurdwaras across Punjab attacked by the army as well resulting in the loss of hundreds of Sikh lives?
  7. Another point I would like to mention for fellow history lovers like is that generally if we look at all non Sikh sources mentioning Sihs and their practises we get a clearer picture than reading our Granths. The Granths were written from a certain mindset, schooling, 'sect' influence and sometimes even vested interests. While non Sikh authors usually wrote after observing Sikhs from several places and often even contrasting, comparing the behaviours of Sikhs across India. While narrow minded non Sikh narratives exist, a dozen sources can be found which clearly imply that Sikhi of the 18th century was more devoid of anti-Gurmat influences than that of the 19th century or Sikh literature (written mostly by Nirmalas who did not represent a majority of the Sikh dharam). Lots of non Sikh sources clearly mention that Sikhs generally did not observe casteist practises. “When a person is once admitted into that (Sikh) fraternity, they make no scruple of associating with him, of whatever tribe, clan or race he may have been hitherto; nor do they betray any of those scruples and prejudices so deeply rooted in the Hindu mind.” – Mir Ghulam Hussain Khan (Siyar ul mutakherin, 1783)
  8. Chibber's narrative should be read in a context. He was born in a family which was held in great respect and esteem by the Sikh community; several prominent members of this family being treasurers, constant companions or martyrs of the Guru's house. The last notable Chibber in the community was Chaupa Singh who was executed in the 1720s. It seems that the Chibber influence within the community diminished in the coming decades, bolstering envy and rage amongt the Chibbers who had seen their parivaars influence wane over the decades. Hence there were several attempts in Chibber literature of the mid 18th century to infer a preferential ranking of Chibber Brahmins and introduce casteist practises once again (see Rehatnama Chaupa Singh for example). This a theory I have developed myself so can not quote scholars who advocated this theory but all the facts can be double checked. We always have to read into an authors background and motives for writing a certain text. The sect that manipulated Guru Nanak Dev's Janamsakhis saying the Guru married a Muslim woman did so to cover the defect of their own leader who had married a Muslim lady (and was thus viewed as an outcaste by the larger society). Similarly several writers have tried to link Mani Singh to their own lineage or caste (Gyani Gian Singh 'Dullat' made Bhai Mani Singh a Dullat as well despite the lack of proof in 18th century literature of any such claim). Therefore I do not believe the Sakhi posted by the OP to be true, Chibber had a vested agenda to promote casteism and more specifically the preferential ranking of the (Chibber) Brahmins. Ever noticed how the Chibber literature cleverly says a Chibber put Patasey in the first Khandi Di Pahul ceremony, were the first to take amrit and so on? (historically contradicted by all existing written sources) [Bansawlinama Chapter 10 I believe]. Similarly the Rehatnama (oldest copy 1765, written by Kesar Singh Chibbers father Gurbaksh Singh Chibber) asks Sikhs to give preferential treatment to Chibber Brahmins.
  9. A Sikh lady got into scuffle with Korean Christian ladies who were being disrespectful and trying to convert Sikhs at our Harmandar Sahib in Amritsar. Some people tried to malign the Sikh lady saying she was a Hindu convert and trying to pitch the Sikhs against Christians in Punjab. But now the Christian missionaries are going live themselves on their FBs in Harmandar Sahib. When will Sikhs finally wake up? Only a few Sikh youth were going to convert to Christianity in the late 19th century and it triggered the biggest revival in our faith in the form of the Singh Sabha movement and today lacs have become Christian and we're still sleeping.
  10. The political correct attitude of our tree hugging liberals will ruin our kaum. Not so long ago Korean Christian ladies were preaching Christianity within the premises of Darbar Sahib, Amritsar. You can check a video by United Sikhs regarding this on youtube. All these movements started on a large scale after militancy especially, when Sikhi was at its weakest. There have been many incidents with Christians before, one Pastor Harbhajan Singh forcibly converted 2800 people in his village and spoke against the Gurus in the 2000s. They always used Sikh terms like satsangat for congregation and satguru for Jesus to convert naive and gullible Sikhs. We have no proactive and visionary leader left, so lets do what we can on a personal level by keeping an eye on developments in our native villages and helping the poor & Sikhi parchaar in our areas.
  11. A few points come to mind. The 'social reformist' (samaj sudhaar) activities carried out by the Kharkoos were unnecessary and gave adverse effects to their objective of attaining a sovereign state. These include: * forcing women (including news anchors) to wear dupattas * threatening and murdering artists (even if they were vulgar like Chamkila) * banning the sale of alcohol, tobacco and meat, attacking liquor vendors, barbers, butchers, ... * disallowing music at weddings * banning saris, cosmetics for women, ... Just like any other action it did have positive sides too, the simple marriage ceremonies came with a ban on dowries but enforcing a 'moral code' is not the Sikh way and it alienated not only the non Sikhs but also the 'moderate' Sikhs. There was an immense amount of infighting among the kharkoos due to various reasons, including theological, personal and territorial disputes. The DDT and AKJ had at times taken to violent ways to enforce their viewpoints during the movement. Sikhs need to learn to put personal differences away and unite against a common enemy as was shown historically by the Misls. The intentional targeting of Hindus and families of police officials. While a lot of killings of Hindus were done by the govt under false flag operations to malign the Kharkoo movement, one cannot deny that several Sikhs were deliberately targeting Hindus and the families of police officials. Collateral damage is likely during guerilla warfare but these kind of acts are against our Sikh ideology, no matter what the circumstances are.
  12. The OP is referring to a Sakhi that surfaced in the 1980s and was reported to be from the Sau Sakhi - a book of 'prophecy' within the Sikh panth. This book has been interpolated with many times to add suitable prophecies, such as the come back of Maharaja Duleep Singh and him taking over Punjab to rouse the Sikhs and garner support. The British tampered with it to facilitate their rule by in a way approving their rule through the Guru. And it seems another Sikh did this in the 1980s. Below is the document mentioning the 'tabhi roos cheen hind mein charh aavay'. The population mentioned in the document (70 crore) is the population of India in the 80s, today it has far exceeded that number. The language is fairly recent and nowhere similar to the writings of our 18th century. The possibility of a nuclear war between India and China is not being ruled out, but the authenticity of this document is in serious doubt. Besides that, Russia has been a strong ally of India since the beginning. They have defended them against the US in the 1971 war and even gave intelligence inputs that triggered Operation Blue Star, hence it seems very unlikely that Russia will attack India.
  13. A Sikh should either eat no meat at all, or make no distinction and eat all kinds of meat given that it is slaughtered by jhatka. Abstaining from beef because the cow is holy is the result of living in a Hindu dominated society and the Hindu ancestry of many Sikhs. No animal is auspicious in Sikhi just like no particular day or month is. It is true that historically Sikhs did stand up against cow slaughter but this was mostly due to the fact that Muslims used to do that to terrorize and humiliate Hindus.
  14. The rise of radical Islam in Punjab is never touched upon within the Qaum but it is a pressing issue. With the restoration of hundreds of mosques, conversion of Sikhs to Islam in our Sikh home land, increase in religious riots involving Muslims and non-Muslims and the Muslim immigrants facilitating Jihadi activity and there have been talks about introducing Sharia Panchayats within Punjab. The Muslim population of East Punjab was 0.8 % in 1971 and was at 1.92% in 2011. We need to act proactively before it is too late. The Gujar immigrants from Kashmir have been known to harbor terrorists and store weapons for a while now. A consignment of weapons was found more than 10 years back near the Adampur town of Doaba. The Gujar deras of Gurdaspur were used as a refuge by the terrorists before they launched the 2015 Pathankot attacks. Now in April 2017 a Muslim immigrant from Uttar Pradesh who was living in Jalandhar for several years working as a tailor was arrested for his links to ISIS. These are the developments of dangerous trends for the future of Punjab.
  15. Good post. I however disagree with the above part in bold. There is no doubt that Maharaja Harinder Singh of Faridkot wanted an autonomous Sikh state as he had put forward this demand to the British, but Patiala has always been a sell out state viz a viz the Sikh Qaum. Vallabhbhai Patel used Maharaja Yadvinder Singh of Patiala to quell the demands for Khalistan or Sikhistan. The Maharaja organized a Panthic smagam in Patiala where he told Sikhs not to ask for an independant state. This fact was mentioned in the Hindustan Times paper at that time. The Maharaja Patiala was satisfied because he got good posts after independence. It is only after steps were taken such as the derecognition of princely families that the Yadvinder Singh started supporting the idea of an independent Sikh country. This fact is barely known but was shared by Jagjit Singh Chauhan in one of his articles.
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