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Found 17 results

  1. VJKK VJKF Sorry I am not trying to cause any fights but I have a question. I’m not much of a jathebandi guy because high avastha gursikhs are in every jathebandi, but a question popped into my mind. What maryada of preparing Amrit is the one Sahib Shri Guru Gobind Singh ji used? I understand that Sant Jarnail Singh Ji approved of the SGPC rehit maryada, but here’s my problem. Taksali Maryada states that a Shri Sahib has to be kept of the edge of the batta while stirring the Amrit with a khanda in the right hand, and these two are to be passed with the Shri sahib remaining at the edge and the khanda remaining in the Amrit.. SGPC only mentions a khanda being used, and from what I know, Buddha Dal has all of the panj pyare having their shri sahib drawn and on the edge of the batta while one pyara stirs the Amrit with a khanda in their right hand. I also know that SGPC shortens some bani while the Amrit is being prepared. My question is, because I am taking Amrit in a few months time if I don’t fall from my rehit, what jathebandi should I take amrit from? Should I just take amrit from whatever gurdwara is closest and follow their rehit? I am utterly confused at this. Is one type of amrit sanchar parvaan and the other isn’t? Should I just get over differences and just worry on taking amrit? thanks.
  2. He will ensure your used shoes are returned ?
  3. Guest

    Sikh ideas vs mercenaries

    Does the sikh panth or any of the guruscondem the use of mercenaries in the khalsa army, or did they say that my sikh shoulf never be a mercenary. I know guru sahibs have had many conflicts with mercenary forces and that guru gobind singh attemptwd assassination happened by mercenaries. But is there anything wrong for a sikh to become a mercenary
  4. To quote a portion: 'The seven years, from 1708-1716, which chart the meteoric rise and execution of Banda Singh Bahadur are a testament to the rugged individualism and grit of the Sikhs. They reflect a prominent pattern of Sikh history viz. the ascent, descent and the re-ascent of the Khalsa over it’s foes. As memories of June 1984 loom ever closer, it would be prudent for Sikhs worldwide to reflect upon the revolutions of both Banda and the Sikhs of ’84 and attempt to identify the similarities in both. It is a given that no two movements can ever be fully compared or even contrasted, but a general consensus can always be agreed upon vis-a-vis their effect and ultimate conclusion. The forced demise of Banda Singh’s revolution did not put it’s spirit to sleep; rather it only bolstered the Sikh spirit and the Khalsa continued it’s struggle for sovereignty and religious freedom in the wilderness of the Punjab. Post-’84, the Sikhs failed to derive inspiration from their past and rather focused solely upon the trauma of ’84. As such, their history was brought to a premature conclusion on the events of the aforementioned period. One need only imagine what the result would have been if the post-Banda Sikhs had focused solely upon their treatment at the hands of the Mughals, rather than taking any conducive steps towards preserving themselves from such atrocities in the future.' https://tisarpanthdotcom.wordpress.com/2016/06/03/the-stalwarts-revolution/
  5. Answering misconceptions regarding Miri-Piri: https://tisarpanthdotcom.wordpress.com/2016/03/16/misconceptions/
  6. A bit of background on Sikh warriordom and Guru Hargobind Sahib Ji: http://tisarpanth.blogspot.co.nz/2015/12/the-cherisher-of-humanity.html?view=magazine
  7. The Akal Takht Jathedar Giani Gurbhachan Singh condemned protests by Sikhs overseas against the Akali Dal. He said, Overseas Sikhs are ignorant on issue of Punjab and should come to Punjab and see what the government has done. He further added, we shouldnt protest but unite. The Jathedar has also faced protests for his silence on Bapu Surat Singh Khalsas hunger strike during his visit to Italy and New York. Can issue of Sikhs serving life sentence be resol: from http://dailysikhupdates.com/jathedar-condemns-overseas-protests-against-akali-dal/
  8. WJKK WJKF I would like to ask your opinions on a few things and also showcase just how terrible Badal and other Akalis were and are. 1. Can we attain freedom/ Anandpur resolution while still remaining apart of India? or must we break free completely, I recall Sant Ji saying in one of his speeches that we aren't asking for khalistan but if it is offered we will take it and not repeat the mistake of 1947. Now the Akali betrayal post as recently around the general sangat (not just this site) some people fell that the Badals and Akali crimes are only being power hungry and controlling the SGPC. Thing is Badal and other Akalis sold out the panth and got Sikhs killed no better than Indira.
  9. I was recently researching the history of Nanded (there is not much on it except in the 'Master's Presence') and decided to make a post about it. Here is the result: Hazoor Sahib and the Khalsa. 'Many people became martyrs there; and many houses for fakírs were erected in that place. Amidst them all, they erected a shrine over the Gurú[’s ashes], and, near his burying place, they made many other mausoleums and dharamsálas, and deposited Granth sáhibs in them. The name of that city, which was called Nader, was changed to Abchalnagar. In the present day, many Sikhs go there, and offer their oblations with much devotion. In that tomb, thousands of swords, shields, spears, and quoits, are to be found at all times; moreover the Sikhs, who go there, all worship those arms. The Sikhs believe this, that all those arms were formerly the property of Guru Govind Singh himself.' (1) One might enquire, where does the Khalsa reside in it's pristine form? The answer would inevitably be Hazoor Sahib, Nanded. One of the five sacrosanct religio-political medians, of the Khalsa, Hazoor Sahib possess a magnetic pull for the Khalsa. Devoid of the anglophonic reformism, which plagued it's North Indian counterparts, the shrine still boosts an extensive populace of Nihungs, Udasis and Nirmalas who otherwise have been effaced from their Punjabi strongholds. Despite it's prominence in the contemporary Khalsa's psyche, many adherents are still ignorant of it's multifarious historicity and often mistakenly categorise it as being the melting point between the Khalsa and other anachronistic traditions. The Akali-Nihungs believe it to be the prototypical locus of Akali-Nihung Guru Gobind Singh Ji. The esteemed Nihung pedagogue, Mahant Trliochan Singh Ji holds Nanded to be the original birthplace of the Guru before he manifested the Khalsa. Going by him, one understands that the Guru originally meditated on the divine Akal-Purakh, here, before migrating to the lofty peaks of Hemkunt. Subsequently he merged himself into the supreme consciousness before being dispatched to creation in the form of Guru Gobind Singh Ji. After exhausting Aurangzeb's nefarious crusade against him, the Guru was approached by the latter's son, Bahadur Shah, for assistance. Realizing that the latter was weaker than his incendiary predecessor, the Guru agreed to aid him knowing that Shah's victory would grant the Khalsa a temporary relieve. Thus he set about mediating between the Shah and his foes and/or engaging them in the spirit of an ubiquitous peace. Penultimately he journeyed with his newfound ally to Nanded, where the latter decided to subdue his rebellious sibling Kam Baksh. 'After seeking the Guru’s advice on what to do next in the face of the challenge from his brother, Kam Baksh, Bahadur Shah arranged to take his army towards Hyderabad. The route took them through Nanded on the banks of the River Godavari where they halted for several days. While the emperor moved off to continue his campaign, the Guru remained at Nanded to consider his plans.' (2) Subsequently the Guru decided to reside in Nanded, diverting from Shah who by now claimed the title of undisputed emperor of India. 'Guru Gobind Singh arrived at Nanded with all the majesty of a regional Rajput court. In his entourage were 300 heavily armed Akali-Nihang warriors and a stately retinue bustling with mendicants, poets, scholars, musicians, cooks and scribes. He camped, as he always did while travelling from place to place, about a mile outside the town.' (3) Here, he set about finalising the Sri Sarbloh Granth and preparing Akali-Nihung Binod Singh, and Banda Singh Bahadur, for a political and socially oriented conflict in the Punjab. In 1708 A.D. the Guru consecrated the Adi Guru Granth Sahib Ji as his perpetual successor and journeyed to his final abode. Subsequently a mass portion of his companions left to join Banda, in the Punjab, or seek residence in other sub-continental regions. A handful however elected to stay behind, under the aegis of Akali-Nihung Santokh Singh Ji who, 'raised an unadorned stone platform (‘chabootra’) over the mound' (4) where the Guru had been cremated. In time his fledgling band was swelled by erudite scholars (the Nirmalas), passionate advocates (the Udasis) and other Nihungs. Acknowledging the need of a Pater familias, Santokh Singh in due time commenced with electing a singular heir, to succeed him, a tradition which continues even contemporarily. The deleterious inclinations of the regional Muslim populace was soon answered via a new strategy, construed by the Nihungs. Their counterparts in the Punjab would often elect a battalion, which would then for a specified period camp in the grounds of Hazoor Sahib and safeguard both the shrine and the local Khalsa populace. (5) By 1770 A.D. a weakening Afghani influence, and military under the command of Ahmad Shah Abdali, boosted several new powers onto the sub-continent's political scene. The Sikhs were plausibly the most deviant amongst them, owing to the fact that their political system boosted several varied nation states knit in a loose confederacy. Amandeep Madra, digresses from the popular doxa that this was an advantageous system, instead citing, 'in spite of the Khalsa’s initially successful revolution to overthrow the Mughal government in Punjab, their mission faced a major setback following a split in their ranks.' (6) The Khalsa, in Nanded, had managed to escape the worst of the Islamic offensive against their Punjabi brethren but faced a dire osmosis themselves. It was during the latter period that a new champion emerged. In an era where Sikhs such as Kaura Mal (a Nanakpanthi) rose to great prominence, another unsung hero Chandu Lal himself was beginning to enjoy ascending stardom. The latter was an accountant for the Nizams of Hyderabad, whose territory incorporated Nanded, and became the elect representative of his people. Lal's political strategy was based on a model of evolution, emulation and adoption; thus ensuring his perpetual prominence in state affairs. This was to serve him well in the coming era. Penultimately Sikander Jhah ascended the Hyderabadi throne amongst much strife in 1803 A.D.. With both the British and Marathas vying for dominance in the greater part of India, he faced internal factionalism and rebellion. Realizing that Hyderabad's respite, from Maratha dominance, would swiftly end in the face of his inaction Jhah summoned Lal. Acknowledging his own parochialism, Jhah requested Lal to summon aid from Ranjit Singh. The Sikh emperor of the Punjab. Prior to 1803, two Sikh diplomats had already established an alliance of goodwill with Hyderabad and Jhah wanted to expand upon it. Thus, with his agreement, Chandu Lal deputed an emissary to the Punjab and ask Singh for assistance. The latter however proved more obfuscating than initially thought. He demanded that Jhah grant him expressive permission to build a Sikh centre in Nanded, incorporating Hazoor Sahib, and the monarchy ensure the paramount safety of all Sikh pilgrims. Jhah readily acquiesced fearing the looming rebel threat and Ranjit Singh dispatched a 12,000 strong brigade to assist his forces. Amongst the latter, the Akali-Nihungs rapidly became famed as an effective policing force. Their stern mindedness, and radical loyalty ensured a swift quelling of any mutineers. The consequence of these Nihungs can be garnered from the fact that they were paid 10 Rupees in wage, whereas their Arab and Rulhia counterparts were paid only five and six Rupees respectively. (7) Meanwhile another decisive episode was playing out in Hyderabad. The British eradication of the Marathas, in 1817 A.D., allowed them the opportunity to form coalitions with many newly independent fiefdoms. Dispatching envoys to the Nizam they were delighted to learn that Lal would readily acquiesce to their presence. But the Governor-General's agent, Metcalfe, was not so readily brought to the notion. 'Governor-General Lord Hastings pointed out his pivotal role to Metcalfe: "I feared that, in your dissatisfaction at not finding in ChundooLal so perfect an instrument as you wished, you had overlooked the deep engagement of the Government to uphold him." Metcalfe was not impressed with his government’s compromising position.' (8) Metcalfe's disdain, it seems, stemmed from several facts amongst them being Ranjit Singh's blockading of British expansion in the Punjab. Simultaneously Chandu Lal's employment of the Akali-Nihungs, in the state militia, did not curry him favour in the agent's eyes. Reports from Punjab perpetually reiterated the inflammatory nature of these men and cautioned Europeans from approaching them. Lal employed 2,000 of them in his cavalry, and a further 2,310 as infantry. (9) Metcalfe was plausibly one of the initial individuals to acknowledge Hazoor Sahib as a threat, especially if the British were to engage Ranjit Singh to the north. The Nihungs, despite being alien from Singh, nonetheless possessed a patriotic undercurrent and could effortlessly engage British forces in a costly war which could potentially alienate Hyderabad from the ubiquitous colonial spectrum. The regional British resident, Colonel James Fraser, also identified the Nihungs and the mainstream Sikh populace as a threat although his brief was diluted by his close relations with local Sikh leaders. Whilst Nanded continued to flourish as an ambivalent British bastion, events to the North-West of the sub-continent manifested new and grim realities. On 27th June, 1839 A.D., an ailing Ranjit Singh finally died ending a four decade inhibition on British expansionism. His chosen successor, Kharak Singh proved to be acutely maladroit and several different Princes and factions laid claim to the throne. Overnight, Punjab had become an unrestrained space. An element which the British could not tolerate. Conquered territories, under Sikh rule, commenced expressing malcontent but the British elected to play a waiting game. A strong-willed successor could easily restore the Sikh empire's prominence and prowess but would the latter be cordial to the British? Would he/she allow British penetration towards the North-Western frontier? Whilst these dubieties plagued the British, Fraser concluded his brief and submitted it to the Nizam the following year. Initially landing on Chandu Lal's desk, the latter processed it through the bureaucratic framework. The result? 'Fraser's Sikh report was kept pending for several years.' (10) Lal was fast becoming a British antagonist, but would this new course serve him well in the coming era? Only time would tell. (Continued in the 'Nihungs of Nanded, Hazoor Sahib and the Khalsa Part II'). Sources: (1) Accessed from: https://www.facebook.com/photo.phpfbid=466081230104924&set=a.196886630357720.48096.196229850423398&type=1&theater (2) ibid. (3) Accessed from: https://www.facebook.com/photo.phpfbid=466481280064919&set=a.196886630357720.48096.196229850423398&type=1&theater (4) ibid. (5) Accessed from: https://www.facebook.com/photo.phpfbid=466903703356010&set=a.196886630357720.48096.196229850423398&type=1&theater (6) Accessed from: https://www.facebook.com/photo.phpfbid=467316379981409&set=a.196886630357720.48096.196229850423398&type=1&theater (7) Accessed from: http://www.<banned site filter activated>/htmls/article_samparda_hazoori2.html (8) Accessed from: https://www.facebook.com/photo.phpfbid=468144949898552&set=a.196886630357720.48096.196229850423398&type=1&theater (9) Accessed from: https://www.facebook.com/photo.phpfbid=468538873192493&set=a.196886630357720.48096.196229850423398&type=1&theater (10) Accessed from: https://www.facebook.com/photo.phpfbid=469409606438753&set=a.196886630357720.48096.196229850423398&type=1&theater Original article: http://tisarpanth.blogspot.co.nz/2014/07/in-nanded-we-reside.html?view=magazine Please like Tisarpanth on facebook for more content.
  10. Sangat Jee Please watch and share the latest video of RajoanaTV below; a fiery exploration into how Parkash Badal and his Akali Dal have built a Kingdom upon the blood and tears of thousands of Panjabi's. Watch to see how and why an immoral, criminal, anti-Sikh rabble managed to rule Panjab as a 'Panthic Government' for a 5th term spanning over 40 years. Akalis, once revered as the troops of Guru Gobind Singh Ji, defenders of faith and nation in times are now a brigade of treacherous, drunken, crooked deviants who violate the basic tenets of Sikhi on a daily basis. Despite this, Badal reigns supreme and will he be elected again?!
  11. ਵਾਹਿਗੁਰੂ ਜੀ ਕਾ ਖਾਲਸਾ, ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫ਼ਤਹਿ With the Kirpa of Kalgidhar Patshah Sahib Sri Guru Gobind Singh Ji Maharaj, Tarna Dal and Panjva Takhat Shiromani Panth Akali Buddha Dal Chalda Vahir Chakarvarti will be conducting a Sarbloh Raag Kirtan Darbar on Saturday 15th March 2014 commencing at 2:30pm. All 3 Granths will be Parkash and will also feature talks, workshops and authentic Ranjeet Akhara Shastar Vidiya, all in English. This will be followed by Paath recital from the 3 Granths, and concluded with Raag Kirtan consisting of Dasam & Sarbloh Bani. Location: Baba Sang Gurdwara, 7-9 St Paul's Road, Smethwick, West Midlands, B66 1EE. For more information, contact 07453270778 or 07970770782. *WORKSHOPS AND RAAG KIRTAN DARBAR* 2:30PM ONWARDS *WHERE* Baba Sang Gurdwara, 7-9 St Paul's Road, Smethwick, West Midlands, B66 1EE. POSTER BELOW Our humble benthi to all the sangat, please try to attend and share / forward this message. ਵਾਹਿਗੁਰੂ ਜੀ ਕਾ ਖਾਲਸਾ, ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫ਼ਤਹਿ www.BudhaDal.org www.TarnaDal.com www.SriSarblohGranthJi.com www.Nanaksar.co.uk
  12. Just wondering do we have any in-depth sources on the everyday life of Akali Poohla Singh Ji Shahid. We always hear his generalised exploits but never gain a perception of his character. Any sources from the period etc??? Plus what were his views on the European generals who served alongside him???
  13. Despite having existed for almost 300 years, in their present forms, there are still many aspects of Akali history which remain to be uncovered by the panth. Their extensive contributions to the panth in blood, as well as saintliness has spread the shade of Guru Nanak's tree far and wide. Many individuals amongst their ranks have passed into and retain lofty positions in the Sikh mainstream's psyche, unfortunately however the fact that they were Akalis has easily been hidden and/or forgotten to target the Guru' legions with lies and fallacies. Not only are these lies detrimental to the panth at large, but will also (and in an ironic twist) succeed in doing what the mughals, colonials and other anti- panthic forces failed to succeed in. That is separate the Sikh from his Guru bu injuring the Guru's 'rehat.' It is up to the panth now to repay its soldiers back for the sacrifices they have been continually making for it. 1.) Baba Fateh Singh Ji- The youngest son of Guru Gobind Singh Ji, and one of the panth's youngest martyrs, Baba Ji was born in 1699 A.D. at Anandpur Sahib. It has been recorded in history that once the divine congregation asked the Guru to give them a sight of the divine creator. The Guru ordered Baba Ji to grant the congregation it's wish. Baba Ji stood up took an extensive amount of blue cloth, and entered a room adjoining his father's court. He emerged a few moments later dressed entirely in blue and adorning a farla. This, Guru Gobind Singh Ji then told the congregation, was the glimpse of the divine being. Baba Ji was martyred by Wazir Khan in 1705 A.D. 2.) Bhai Mani Singh- Unbeknownst to many one of the foremost and legendary martyrs of the panth, and one whose image endures even today, Bhai Mani Singh was an Akali Nihung. A great scholar and a veteran of Guru Gobind Singh Ji's battles, Bhai Saab was proficient not only in religiosity, music and battlefield tactics but also in the art of politics. His invaluable calligraphy was called upon by the Guru in the final compilation of Guru Granth Sahib Ji, and for this he was greatly blessed by his beloved master. Born in 1665, Bhai Saab journeyed to Anandpur Sahib in company of his family to meet the ninth master, Guru Teghbahadur. The Guru after seeing his strong devotion and mental endurance adopted him under his own wing and alongst with the young Guru Gobind Singh and Baba Deep Singh, had him trained in various disciplines in order to enable him for service of the panth in the future. When Guru Gobind Singh revealed his desire to battle against the tyranny of the state at the time, Bhai Mani Singh eagerly flocked to his standard and prepared himself for battle. To this end he was given the privilege of accompanying the Guru into the battles of Bhangani, Dehra Doon and Naudan. It was after the legendary valour he displayed at Naudan that the Guru bestowed him with the title of his 'diwan' or minister. In 1699 Bhai Saab alongst with his entire family received amrit from the Guru, and became an Akali amongst the Guru's battalions. Pleased with his service and dedication the Guru parted with his invaluable minster when he sent him to Harmandir Sahib to render the service of 'Granthi' or custodian alongst with five other Khalsa Singhs. Bhai Saab's first action on reaching Harmandir Sahib was to discard the Brahminical rituals which had crept in due to the absence of a strong presence of Sikhs, he than set about propagating the Sikh ethos which resulted in the widespread conversions of the regional farmers. In 1705 A.D. when the fort of Anandpur Sahib was evacuated, it was Bhai Mani Singh who received and took Mata Sundar Kaur and Mata Sahib kaur to Delhi for safekeeping. After the Guru's demise, and on orders of Mata Sundar Kaur, Bhai Saab not only compiled Dasam granth but also resolved the factional friction which had arisen between the 'Tat Khalsa' and the 'Bandai Khalsa.' At the time he was the jathedar, head, of the Amritsar branch of Damdami Taksal. A position he shared with his erstwhile contemporary, Baba Deep Singh. By 1737 A.D. the situation of the panth on the Indian sub-continent had fluctuated from better to worse, until an extensive holocaust was planned against them. This resulted in widespread executions and torture of Sikhs irregardless of age, gender and affiliation. It was only Bhai Saab's influence with the Muslims and Hindus of Amritsar which prevented his execution at the hands of the state. Despite this, he was still saddened by the plight of his contemporaries and Khalsa brethren. Knowing that Zakariya Khan, the tyrant of Lahore, would not stop his holocaust of the panth as long as there was breath in his body he decided to apply for permission for Sikhs to celebrate Diwali in Amritsar. When Zakariya demanded what he would receive in turn Bhai Saab replied he would pay him an extensive sum of cash. To this Zakariya agreed, but already his Machiavellian mind was making other plans. A few weeks before Delhi he had his soldier step up their surveillance rounds and extend their patrolling borders. This resulted in a mass exodus of Sikhs going underground and as a result not one individual coming to celebrate Diwali in Amritsar. Thus, a strong pillar of the panth, Bhai Mani Singh was check-mated by Zakariya who had him arrested and brought to trial almost immediately. Bhai Saab however was not deterred. Twelve of his sons had already accepted martyrdom before him, and he was not deterred in following them. When given the option to convert to Islam he refused, and with unnatural joy accepted his sentence condemning him to be hacked to death. The day of martyrdom finally dawned and Bhai Mani Singh prepared himself to follow in the footsteps of the countless martyrs gone before him. It is said that when the executioner was readying himself to execute his orders, Bhai Saab stalled him and indicated to him to hack him into the smallest pieces possible. All through his bloody demise he remained peaceful and finally with the name of the beloved creator on his lips, he breathed his last. His martyrdom resulted in a mass-sclae uprising of the panth which had been thought impossible, and ultimately became one of the many flames which catalysed in the birth of the Sikh empire. 3.) Baba Binod Singh Ji- A descendant of Guru Angad Dev Ji, the second Guru of the panth, and an able warrior Baba Binod Singh was the head of the Dal Panth (in succession to Guru Gobind Singh Ji himself) and the first head of the Budha Dal. A strategically able general and a lethal fighter, he was one of the 5 Singhs commanded by the tenth Guru to accompany Baba Banda Singh Bahadur in his mission of destruction. Ultimately after declaring Khalsa-rule and carving an empire for the latter, Banda Singh forgot about his vows to the Guru and renegaded by creating the 'Bandai Khalsa.' This was a neo version of the Khalsa ordained by the Guru, and discarded many of the Guru's commands. They took to wearing red and foregoing the traditional greeting of 'Waheguru Ji ka Khalsa Waheguru ji ki Fateh' and tradition of 'Jhatka.' In order to prevent a mass infiltration of Bandais (as they were known) into the 'Tat' (true) Khalsa, Baba Binod Singh alongstwith his forces left Banda Singh in 1713, and went his own way. Ultimately after a series of confrontations with the 'Bandais' the panth was made whole once more, and Baba Binod Singh passed jathedari of the Dal Panth to Baba Darbara Singh. 4.) Nawab Kapur Singh- The father of the modern day Dal system, and third jathedar of Dal Panth after Baba Binod Singh Ji. Nawab Kapur Singh was a charismatic individual who transformed the Sikhs from refugees into warriors. His extensive campaigns against the mughal and Afghani forces soon made him a force to be reckoned with, and he was bestowed with the elite title of 'Nawab' of the Khalsa panth. Born in 1697, he played a pivotal role in Sikh politics and warfare. Ultimately he carved an extensive amount of territory for himself in Punjab, and became head of the famed Singhpuria confederacy. Along with Baba Deep Singh, Jassa singh Alhuwalia and other confederates he transformed the gateway of India into a solid blockade and undertook extensive campaigns against Delhi. It was under his guidance that the Dal Panth was split into seven entities. The Budha Dal, the Tarna Dal and it's five subsequent battalions. After bonding the panth together into an unbreakable coalition and passing 'Nawabship' otno Jassa Singh Alhuwalia, he breathed his last in 1753 A.D. 5.) Sultan Jassa Singh Alhuwalia- A forebear of Nawab Kapur Singh, and fourth jathedar of Budha Dal. Sultan Jassa Singh Alhuwalia was the matriarch of the legendary Alhuwalia misl and one of the most feared foes of mughals and Afghanis alike. Raised by Mata Sahib Kaur, the mother of the Khalsa, and trained by Nawab Kapur Singh he was famed as a legendary warrior and a master of Gurmat. He was instrumental in bringing about the birth of the Sikh empire, and was the last individual who held the Sikh confederacies together. Born in 1718 A.D. in a family of Sikhs, he was filled with a religious passion at a young age. This passion ultimately shaped him into one of the most fearsome warriors the panth has ever known. It is said that he nearly decapitated Ahmad Shah Abdali, the Afghan overlord, during the bigger holocaust and it was only the timely intervention of the Shah's horse which saved him. Even then the horse was decapitated into two clean halves by Jassa Singh. He also dedicated himself to the rejuvenation of Amritsar, especially Darbar Sahib, which had suffered extensively due to the Afghans and mughals. He died in 1783 A.D. and was cremated by his beloved Darbar Sahib. 6.) Baba Sahib Singh Kaladhari- Ninth jathedar of Budha Dal, and the last Akali jathedar of Akal Takhat, Baba Sahib Singh Kaladhari's name struck fear into the hearts of the colonials during the raaj. In an extensive undertaking to destroy Sikhi via conversion, the colonial government banned and falsified many traditions of the panth in order to crush its indomitable spirit. Many of these fallacies continue even today, especially the debacle over the authenticity of Dasam Granth and 'Jhatka.' At the time it was only Baba Sahib Singh Kaladhari who rose to the fore to challenge the colonials and succeeded in dissolving many of their policies. It was he alone who made it possible for Singhs to carry Kirpans and wear farlas on their dastaars, under the colonial government who wanted to ban such practices. The forebears of the Akalis and the SGPC succeeded in sullying his image, however, as a result of which he was constantly attacked physically as well as otherwise. His sacrifices and actions were soon forgotten and ultimately only the Nihungs treasure his memory today. A shame on the Sikh nation for forgetting one of it's diamonds. 7.) Baba Sohan Singh Ji Bidhi Chandia- Born in 1904 A.D. Baba Sohan Singh was the tenth jathedar of the Baba Bidhi Chand Dal. His father was the ninth head, and as a result, he grew up in a Gurmat environment surrounded by Akali Nihungs. After succeeding his father he established his dal, as a battalion in 1929 and undertook and extensive preaching tour throughout Punjab. He preached the gospel of the panth to many individuals in the isolated regions of India, and a s a result Sikhi flourished in areas where it had never even been heard of before. His 'chakarvarti' (nomadic) battalion traveled from one region to another planting the seeds of Gurmat wherever it went. He also took an extensive hand in the declaring of Gyani Kartar Singh Ji as the rightful head of Damdami Taksal. Ultimately this illustrious abbot breathed his last in 1975 A.D. after passing jathedari onto his son, Baba Daya Singh Ji. 8.) Bhai Avtar Singh Brahma- One of the greatest martyrs of the Khalistan movement, and an illustrious head of the Khalistan Liberation Force (KLF), Bhai Saab joined the Baba Bidhi Chand Dal at a young age and became heavily engrossed in seva of the Dal's horses. Born at village Brahmpura (hence the Brahma) in 1951 A.D. he was influenced by Sant Jarnail Singh Bhindranwale's call to arms for preservation of the panth in India. His Dal answered the call with great gusto and he alongst with thousands of others raised weapons in the face of the Indian state's brutal expulsion of democracy. It was during this time he became head of the KLF and became famed as the 'Sikh Robin Hood.' His daring exploits, in which he assassinated politicians and armed personnel plaguing the common man, soon became famed globally and his image inspired many foreign Sikhs to travel back to India and fight against the tyrannical Indian institution. Ultimately after a long and fabulous career as a revolutionary he attained martyrdom in 1988 A.D. http://tisarpanth.blogspot.co.nz/2013/04/some-lesser-known-akali-singhs-who.html
  14. Can any Nihung Singh please check this and tell me whether I am wrong or right? http://tisarpanth.blogspot.com/b/post-preview?token=uTaaUjwBAAA.K_yfxuB2Yr87QAvAWBAIgQ.rAN2fk0rWmY-1TXcACJGuA&postId=7062767969032621260&type=POST
  15. Gurfateh Saadh Sangat Ji How does someone Get a Farla? What does he Have to do? Can a woman get a Farla? Gurfateh
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