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Found 185 results

  1. Guest

    Blood For Kirpan ?

    Wjkk wmwjkf is it true if you take out a kirpan you have to put blood on it to put it back ? What if you have to show someone the kirpan ? Or at a kirpan shop ? If I do open it should I cut my finger alittle for blood
  2. ਸਚੁ ਕਰਤਾ ਸਚੁ ਕਰਣਹਾਰੁ ਸਚੁ ਸਾਹਿਬੁ ਸਚੁ ਟੇਕ ॥ True is the Creator, True is the Doer. True is our Lord and Master, and True is His Support. Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh. Guru Pyare SadhSangat Jio, Registered Charity Seva84 would like to share with you some of our recent work. On 21st December 2011 Akhand Path Sahib was aramb at Gurdwara Shaheed Ganj Sahib, Tilak Vihar for the blessings of: 1. Better standard of living for all victims of genocide and true ensaaf 2. Success of seva84 projects and for genocide survivors in Delhi who are currently living in appalling conditions 3. Ekta and chardi kala of the sikh panth Together with your support, Seva84 strives to provide these poor and needy Sikhs from genocide affected families with the things they need; Education, Healthcare and Employment to enable them to stand on their own two feet, become self sufficient and lift them self out of poverty. Our Seva84 projects are focused on Victims of 1984 Genocide, we are fully aware of their needs, and have had them observed and assessed by professionals – we have been given recommendations for successful projects accordingly. First Batch of Rickshaw Distribution http://www.youtube.com/watch?v=bs_xN2NIXM0 (Guru Sahib beant kirpa di naal a second batch will be distributed shortly to the most needy families within the colonies to make them self sufficient as they once were). For individual cases of those who were allocated rickshaws, please visit our facebook page (link below). Door to Door surveys and financial assessments was used to select the most needy families for rickshaws. Key persons in Delhi who work with survivors of genocide were also requested to recommend those who are in desperate need of employment, as well as a panel recommendation and selection team. The panel consists of representatives from all communities living within the colonies as this helps to avoid any bias. Education Matters http://www.youtube.com/watch?v=NLOBDiqxWS4 http://www.youtube.com/watch?v=NLOBDiqxWS4 When children are not in school, they are exposed to drugs, which has already taken the lives of many first and second generations in the genocide colonies. Since making this video, Seva84 has supported the education of more families in need. The Aftermath – short film on how 1984 genocide survivors are currently living (in appalling conditions) http://www.youtube.com/watch?v=vNGYNM4apOo http://www.youtube.com/watch?v=vNGYNM4apOo Seva84 Projects are not quick and easy. There are deep rooted issues which require specialist help from specialist organisations whom we have, and are forging relationships with. With Guru Kirpa and your support, this seva has been possible. Despite having minimal income, we do our best to maximize output (benefit to the survivors of genocide currently living in deep poverty and squalor conditions). All members of Seva84 UK work unpaid on a volunteer basis to maximise the use of your donations. If you feel you can contribute to seva84 in any way either practically, financially or otherwise please do get in touch. We are a small team of sevadars and welcome any input from the sangat. Seva84 was initially designed to be inclusive, for all sangat contribute and better the lives of those who have already suffered, and continue to suffer below the poverty line. Once again, we thank Guru Sahib and Guru’s Sangat for making this seva possible. Related Links Below. Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh www.seva84.com www.justgiving.com/seva84 www.facebook.com/seva84online (you can join our page by clicking like ! )
  3. The Power of Naam Simran (Medidation) Inspiring True Story of a Singhni as narrated by Nirvair Khalsa Jatha December 2012. There’s a sister that lives in Birmingham, I won’t tell you her name as she wants to keep it gupt (she is still alive but doesn’t people constantly calling her). However, I will tell her story as it might adjoin someone to Sikhi. Shaheed Singhs and Singhnia are always with us- don’t ever forget that. This sister went to college and got her GCSE results back, she did really well. To celebrate, the sister and her friends went to Pizza Hut and the cinema to watch a movie. It was then past midnight (12.30am). As it was so late they were scared to go back home, their parents would shout at them- 4/5 girls out alone! They were afraid that they were going to be shouted at by their parents and through fear the sister switched her phone off. The sister said to her friends it’s really late so I’ll go home my way to get home quickly and you go your way. The sister decided to take a short cut through the park- her friends said, no you cannot go alone through a park at 12.30am, anything could happen. However, she refused and proceeded to walk through the park alone. She walked into the park and there was an African-Caribbean man in the park and when she saw him, she got scared. All she saw was his face. Her mother always told that if you come across a difficult time make sure you do Mool Mantar Abiyhaas (reflection, remembrance & recitation) or Jap Vaheguru Simran. The sister felt she wasn’t too religious but knew she had to do Mool Mantar or Simran just like her mum had told her; whenever you have something difficult or painful in life always Jap Vaheguru- always. So the sister starting Japping as she was about to start walking through the park to reach her house. Once she started walking, the man came towards her and then went back, he came towards her again and went back, and this walking to and fro occurred a total of 5 times. The fifth time, he ran away and she didn’t see him again. Even though he ran away, the sister was still terrified. When she subsequently reached her house, through sheer fear of the man she locked the door. She was also afraid of her parents shouting at her alongside her anxiety and fear of the man. In such deep apprehension and worry, sitting on the sofa she fell asleep. Next morning when she woke up, she saw the same man on the news (she saw his face the night before), he had been arrested. That same man had taken the honour of a white female. She was so shocked and hurt to learn that a few moments prior to the rape of this innocent white female she was the target! At that exact moment she phoned Crime stoppers who proceeded to ask her how she knew the man (is he a friend or relative?) to which she responded no this is a personal question. She visited the man in prison and sat with in front of him, viewing him through a glass pane. The man could not speak a word of English so had a translator. She had and asked one simple question, you came towards me five times, what stopped you? He responded by saying; When I came the first time I couldn’t see anything. I was looking at you but it was all a blur. So I went back to clear my eyesight. The second time I came towards you, you were saying words in your mouth which I didn’t understand. She responded by saying I wasn’t saying anything to anyone, I was just doing my prayers (as per my mum’s instructions). He went onto say, when I came the second time; the wind was so strong I had to go back. The third time I came, there were 5 people around you. (This was narrated by the sister herself). He confirmed again, there were 5 people with you, surrounding you. The puzzled sister asked if he was on drugs. She informed him that she was on her own after leaving her friends. She quizzed him on drug taking again and his vision but he was adamant there were 5 people and he was not on drugs; he was scared so stepped away. The fourth time (remember he has no idea what a Sikh/Singh is or looks like) he described the 5 people. They were wearing long blue robes and big blue cloths on their heads. When I saw that I got scared and ran back. The fifth time I came towards you, they drew their swords (Kirpans) from the sheaths. They shouted at me in my own language! They said- “leave my sister alone!” When I heard that I ran back and never came back. The sister thought to herself who could these five be? She went home and narrated the story to her mother and subsequently to a Mahapursh (wise Gursikh). The Mahapursh turned around and said these aren’t ordinary men; these are Shaheed Singhs (martyred Singhs) who are the guardians of our sisters and protectors of the panth! Vaheguru. The sister’s life has been turned around by this event; you can still meet her today. Her life has changed so much that she wakes up at 12.30am for Ishnaan (bathe) then at 2-4am sits crossed legged and does Simran Abiyhaas. From 4am onwards from Darbar Sahib (on PTC Channel- live Kirtan from Darbar Sahib is streamed) she listens to full Asa Di Vaar Kirtan. She is currently working as a dentist. She is an educated female. Previously, her mother used to complain saying she never recites God’s name but the mother now calls Nirvair Khalsa Jatha to say Beloved sons, now my daughter doesn’t stop reciting Vaheguru’s name. This is the shakti (power) of Shaheed Singhs...these Singhs are still our protectors and guardians! We all go to sleep at night (there are a few amazing Gursikhs who Jap all night), before we sleep let us remember our Shaheed Singhs and Singhnia. If we remember our Shaheed Singhs- they will remember us! "Parnaam Shaheedan Nu Jina Neh Jindri Dharam Lai Vaaree" "I salute those great martyrs who sacrificed their lives for their faith."
  4. Waheguru Here is a great book on Baba Gurbachan Singh Ji Bhindran Wale Khalsa Jivan
  5. Waheguru Here is a great book on the life of Baba Sunder Singh Ji Bindran Wale Jivan--Sant Sunder Singh Ji Khalsa
  6. Vaheguruji ka khalsa Vaheguru ji ki fateh Today on the 6th Jan, 1989 is the Shaheedi divas of Bhai Satwant Singh & Bhai Kehar Singh - Defenders of the Faith Please do Ardas to Maharaaj to send more Gursikhs like Bhai Satwant Singh Ji and Bhai Kehar Singh Ji to help our Nation. We will forever have the shaheeds in our hearts. http://www.neverforget84.com/shaheeds/shaheed-bhai-satwant-singh Parnaam Shaheeda Nu Khalistan Zindabad
  7. Khalsa’s fast not legal: Makkar Chandigarh: As the fast-untodeath by for mer militant Gurbaksh Singh Khalsa, who has received support from radical and Panthic groups, entered the 35th day, Shiromani Gurdwara Parbandhak Committee (SGPC) president Avtar Singh Makkar on Wednesday said the fast was “not legal”. Talking to HT, Makkar said the fast at the SGPC-managed gurdwara was not the right step. Khalsa has been sitting on the fast-unto-death at Gurdwara Amb Sahib at SAS Nagar, which is managed by the SGPC, in a makeshift tent put up in the parking of the gurdwara. On Monday night, the SGPC objected to the tarpaulin cover on the tent put up by Khalsa’s supporters. Khalsa has been demanding the release of six former militants languishing in different jails despite having completed their sentences. “We sympathise with Khalsa and those lodged in jails. We are pondering the issue and hopefully will find a way out soon,” said Makkar, adding that the Punjab government could not do much as all the cases were registered outside Punjab. Makkar’s comments are in contradiction to Akal Takht jathedar Giani Gurbachan Singh’s view who, while supporting Khalsa’s demand, had asked the SGPC to help resolve the issue. Meanwhile, five people, including Khalsa’s wife Jasbir Kaur, left for Amritsar to hand over his will to the Akal Takht jathedar. Khalsa refused to divulge the details of his will saying he had made up his mind to give up his life for the cause. He has also offered to donate his organs. Makkar had met a close aide of Khalsa last month and had offered to take up the matter with the Punjab government. Sources said the parleys did not reach a conclusion. Meanwhile, a large number of school and college students came to meet Khalsa and lit candles to show solidarity with him. Punjabi singer Babbu Mann also met Khalsa. ‘RELEASE DETAINEES’ MORCHA MEETS CM Five close aides of Khalsa who have formed a morcha on Wednesday met chief minister Parkash Singh Badal to discuss the legal way out. Badal was informed that the state government had objected to parole to three of the six former militants lodged in the Burail jail. Badal said he was not aware of any such move. “The CM has assured us to resolve the issue at the earliest,” said Harpal Singh Cheema, chairman, Sikhs for Human Rights, who was among those who met Badal. “The Punjab government can get all of them released in one day in case they have a strong will. But there is no one to take up their case at the political level,” said Cheema, adding that all those languishing in jails and having completed jail sentence were from humble families and were no threat to society. A total of 124 Sikhs were languishing in different jails but they had demanded the release of only these six as they had completed their jail terms, said Cheema. DSGMC COMMITTEE MEETS KHALSA A five-member committee of the Delhi Shiromani Gurdwara Management Committee ( DSGMC) met Khalsa and the Punjab gover nment on Wednesday for a way out. Those who met Khalsa and assured him support included Avtar Singh Hit, Paramjit Singh Rana and Tanvant Singh. Speaking on phone, DSGMC president Manjit Singh GK said the committee would offer all legal support to Khalsa and the militants lodged in different jails who had completed their sentences. “The SAD will take up the issue with all the states where these militants are lodged,” he added. Meanwhile, a group of supporters of Khalsa have reached Lucknow to meet Uttar Pradesh chief minister Akhilesh Yadav to take up the case of the release of 73-year-old former militant Waryam Singh lodged in Bareilly jail. Waryam, who is in jail for the past 23 years, has gone blind and was never allowed bail or parole. http://sikhsangat.org/2013/khalsas-fast-not-legal-makkar/
  8. VahiGurujikaKhalsaVahiGurujikiPat-h Elusive Fighting is on SKY Sikh Channel tonight between 7pm and 8pm. It will be part of the Sikh Organisation for Prisoner Welfare show. Students who attended the Fighting For Freedom seminars in order to raise money for our innocent Khalsa families illegally tortured and imprisoned in India, will be interviewed and the seminar video shown: https://www.facebook.com/photo.php?v=334174250062645&set=vb.432861230092196&type=3&theater For those who don't have SKY, you can watch here: http://www.sikhchannel.tv/watchus/ Please find ways to get involved and help SOPW and help raise funds for our forgotten Heroes. It's fine celebrating and remembering Shaheeds at smagams etc, but let us not wait until our Heroes are dead to celebrate their bravery and good deeds, and indeed, let us focus our TIME AND EFFORTS MORE on trying to help and support those, and the families of those, that are still ALIVE. Anyone interested in learning with the School of Elusive Fighting please email: e l u s i v e f i g h t i n g @ g m a i l . c o m BhulChukMaakKarni Dhanvaad Ji
  9. ਪਖੰਡੀਆਂ ਤੋਂ ਸੁਚੇਤ ਹੋਵੋ Pakhandian Ton Suchet Hovo The Fearless Parchaar In Punjab Continues...This is a 'To-The-Point' MUST WATCH clip of Baba Ranjit Singh Khalsa Dhadrianwale, speaking at the Gurdwara Parmeshar Dwar Sahib Sangrand Diwaan on Monday 16th September 2013, after returning from their 2013 UK Gurmat Parchaar Visit. **BEWARE OF PAKHANDI BABEH** SHARE LINK:
  10. Leaving aside any esoteric interpretations and perspectives, why did the purataan Khalsa hunt?
  11. It is wrong to separate gurus and vaheguru. To say one gave darshaan, other didn't, one is with you, other isn't. Daas would like to see this stop.
  12. Would you like to organise a Sikhi Camp? Free Sikhi Camp Resources available at our Two Servers: http://rajkaregakhalsa.net/downloads.htm and http://sikhee.com/downloads.html RajKaregaKhalsa.Net & Sikhee.com The sites that were first in bringing you http://Youtube.com/Sikhi 33.4 Million views 15800 Subscribers View Gurbani with all of our mp3 downloads so you can easily read translations Translated Videos to easily learn Gurbani Punjabi & Gurmukhi learning resources Presentations, Games, Literature and much, much more... All available for free with no donations accepted in 16 years Raj Karega Khalsa Network
  13. I had this question in my mind from 4-5 months.... I had a conversation with a sikh...... He said Khalsa panth is our 12th Guru..... Is it so? How panth is Guru?
  14. We all understand that when Guru maharaj refers to 'asur malech' in Dasam Bani or turks he refers to the inhumane individuals plaguing the innocent and giving rise to ignorance (via what faith we all know). But what about the term Hindu in Uggardanti and Bhagat Bhagauti Vaar???? Does the term Hindu denote what is the accepted definition of Hindu today, or does it denote the indigenous residents of the sub-continent sprinkled with other non-Islamic adherents???
  15. Guru Nanak Dev Ji's visit to Mecca. Despite rejecting the prevalent sub-continental philosophies surrounding him, Guru Nanak Dev undertook extensive travels in visiting the sites of pilgrimage often associated with his neighboring traditions. He visited Rome to view and dissect the Christian faith, he visited many an eminent Hindu site to dispel prevalent superstitions accepted as spirituality whilst he visited Mecca to dispel the myth of a singular supreme faith. It is his visit to Mecca which has become a matter of extensive debate between Islamic and Sikh scholars. The queries raised by the critics are simple yet confounding to the layman. What truly occurred at Mecca. Did Guru Nanak Dev Ji actually visit the said location? Did he adhere to its tenets as prescribed by Islam? Did he conform his belief in the prophet and his revelation? Or is there a more divergent version to the event. One which narrates the truth in it's entirety and forgoes all notions of the Guru claiming Islam to be his faith? Let us see. The Guru always purported himself to be neutral and entirely indifferent to both the doctrines of Islam and Hinduism. He did not give credence to either of the said faiths being rational in their spiritual perspective and/or capable of liberating an adherent. Islamic scholars have often justified their fraudulent views, regarding the Guru's acceptance of Islam, by quoting several untraceable and more often then not extremely biased and heavily fraudulent sources devoid of any historical logic. These sources, and their so called rationality, are subsequently refuted by the Guru's own writings contained within the Sikh canon and events which transpired in his life. The arguments concerning the Guru's acceptance of Islam are laid as follows: 1.) The Guru paid obeisance to Allah at a mosque in his residential region. Despite such an event transpiring its logic, and course, has been heavily perverted by these pseudo-scholars. The Guru did indeed visit the mosque but for a more divergent reason than is claimed by our neo-scholars. His dictum that the existence of both Hindus and Muslims, as per their stratification, was meaningless in the eyes of the creator and as a result there truly was no distinctive entity defined as Hinduism or even Islam. If he truly had been a Muslim than such a statement would have been apostasy and he himself would have decried and eschewed any notion of citing it. When his ultimatum reached the ears of the regional Islamic authorities they immediately descended on him. In order to make him prove his claim, and potentially see and accept the supremacy of Islam, he was challenged to attend the ritualistic Islamic prayer at the local mosque if he truly abided by his own paragon. The Guru accepted this challenge and traversed to the said mosque. On entering and performing ablution he patiently stood still whilst the prayer was reiterated around him. After the conclusion the authorities approached him and chastised him for his conduct. Why did he not bow and kneel as they had done? They queried from him. The Guru answered with an extensive conundrum, citing the fact that no one truly had their heart in the prayer and as such he was confused as to what to do. Thus he decided to remain standing. When he was heavily criticized due to his blasphemy he provided an extensive insight into the minds of the authorities themselves. They had been concerned with the commercialization and upkeep of their respective horses he delved. This revelation finally exposed the hypocrisy of the ritualistic prayers and their performers. This very event proves the Guru's rejection of Islamic tenets. As per Islam only God (Allah) and his prophet, Muhammad, are allowed insight into the minds of men ('Al-Ghaib'). Thus the Guru's rejection, avoidance of performing a ritualistic prayer and divine insight proves him to be a non-muslim. 2.) The Guru included the Bani of several eminent Islamic saints on his canon. As per history the Guru included the Bani of four "muslim" saints in the Guru Granth Sahib Ji. Despite the label of "muslim" these individuals did not adhere to fundamental Islamic notions (parallel to the Guru and his subsequent successors). Despite using Arabian terminology Sheik Farid gave great credence to the dictums of re-incarnation, a recognition of humanity and the recognition of the metaphysical concept of avatar-hood. Bhagat Sadhna preached the notion of universality and belief in a God who was above any Abrahamic or Hinduistic constraints. Bhagat Bikhan as a sufi purported the concept of a creator beyond any responsibility and one who was not bound via fundamental constraints. Bhai Mardanna, the Guru's perpetual companion and for the sake of a debate referred to as a saint, himself accepted Guru Nanak's rejection of Islamic doctrines and believed in the Guru's contrary-to-Islam doctrine. Thus these individuals cannot be truly considered as muslims as they discarded all notions of ethnic, national and religious labels. 3.) The Guru visited Mecca. This is the crucial crux of the matter at hand and as such will be here forth dissected. Mecca despite being an autonomous nerve-center of Islam has remained a matter of controversy since it's inception as a pillar of Islamic centrality. Its indigenous occupants, as per neutral sources, were forced to conform to Islamic ideals, accepted the ethos or were subsequently killed in the following conflicts which arose from the prophet Muhammad's teachings. Historians, including eminent Islamic personalities themselves, had cast doubt on the veracity of Mecca's uniqueness and whether it warrants acceptance in the already paradoxical notions laid down by the Koran. The revolutionary poet easily showcases the rational perspective of Mecca and its pilgrimage observances: 'I search for the way, but not the way to the Ka'ba and the temple. For I see in the former a troop of idolaters and in the latter a band of self-worshippers.' -Rumi. Rumi's statement is only a cognitive piece of the ever greater self-doubting Islamic engine. Despite purporting extreme monotheism, muslims still continue unabashed in their pilgrimage to Mecca which more often than not is seen as being contrary to Islam's monotheistic doctrine and essentially an acceptance of idolatry. Despite visiting Mecca there is no record of Guru Nanak Dev adhering to the following procedure whose fulfillment is a fundamental obligation of every devout Mohammadean: 1.) The First Five Days. The pilgrim arrives at a location a specific distance away from the sight of veneration. He consecrates himself and abstains from sexual inter-course and damaging any life. Other then the notion of sexual inter-course the Guru would have rejected the doctrine of damaging any life. There are numerous examples in his writings which emphasize on the hypocrisy of promoting oneself as a preserver of life, whereas rejecting the fact that as per the divine being's wish when one walks when crushes life underneath one's own feet! When one breathes one destroys life in the air, whatever one does one ends up causing destruction of life. As such damaging any life deliberately (excluding micro-organisms) can be considered as being anathema to religion, but that too depending on the context of the situation. The pilgrim after performing hygienic ablutions commences an idolatrous procedure which involves the kissing of the black stone. Again, despite idolatry being taboo in Islam this very practice contradicts its fundamental dictums. The Guru was dead-set against idolatry, and there is no record of him performing such a paradoxical and unethical practice. 'Had I not seen the Prophet kiss you, I would not kiss you myself.' -Caliph' Umar addressing the Black Stone. 2.) The Sixth to Tenth Day. Now begins what many individuals label as a bizzare series of actions (whose rational explanations lie in pre-Islamic pagan practices). The pilgrim leaves the enclosure where the black stone is retained and commences a climb up Mount As' Safa. He then sprints from Mount As' Safa to the pinnacle of the neighboring Al-Marwah seven times repeating various incantations and prayers. In the evening he returns to Mecca, and repeats the actions of the previous five days. On the seventh day he listens to particular orations at Mecca and on the subsequent eighth day commences a journey towards Mina. In Mina he performs the ritualistic Islamic practices and on the ninth day traverses to Mount Arafat where he performs 'Wuquf' or the right of standing. The pilgrim after listening to an oration on repentance than races to Muzdalifah where he joins into the sunset prayers. The tenth day is a day of sacrifice and celebration in the Islamic prism. Early in the morning the pilgrim leaves Muzdalifah and reaches the three pillars in Mina. Here he stones each pillar collectively in commemoration of Abraham's stoning of the Devil. He then sacrifices a goat to commemorate the success of his entire journey. A fundamental energy, provided by belief, is needed for the observance of such a ritualistic journey. Despite Guru Nanak Dev Ji reaching Mecca he did not adhere to any of the procedural steps required for the success of one's undertaking. He instead went to the central mosque and commenced a debate with the Islamic clergy after performing a miraculous action. Even the saints whose teachings were incorporated into the Sikh ethos rejected the pilgrimage to Mecca. Voluminous sources provide evidence of how the Gurus, the saints and other eminent personalities rejected the notion of the Meccan pilgrimage as being nothing more than a blot on secular monotheism and spirituality. Let us now examine the Meccan pilgrimage in it's entirety. Is it truly a Mohammadean attribute or is there a more subtle truth residing underneath the surface? Whereas an orthodox muslim would cry blasphemy at any mention of an exegesis of Mecca, a researcher will not deter from his course. Rumi and Caliph Umar were not the only Islamic personalities to doubt or subtly diverge from the authenticity of Mecca. They were followed by numerous individuals, among them being Al-Ma'rai. How could an unflinching and extremist monotheist like Muhammad give credence to a practice so paradoxical to the very ethos he claimed to be delivering from God?! The answer lies in his interactions with the pre-Islamic residents of Arabia. From adolescent he was influenced by an amalgamated myriad of Zorostrian, Pagan, Jewish and Christian formulas which he combined to revive what he called the true faith. It was a decisive catalyst of a multi-fabricated ideology which he passed of as being original. A majority of the Jewish populace played to the prophet's senses when they discarded Moses and Jesus and accepted him as the messenger of God in their stead. Thus the original Mecca was identified as Jerusalem by Muhammad. Yet when the Jews awakened to the deceit being executed right under their very noses, they immediately expelled Muhammad and his entourage. Conveniently at the onset of this expulsion the prophet received a divine commandment from God to revamp the original ethos and adopt Mecca as the new pilgrimage region. This divine version however is refuted by the prophet's intelligence, he was aware that by capturing Mecca he could re-write it's history and associations to formulate a new practice with roots in an ancient rite. In A.H. 6 the Muslims tried penetrating Mecca but were refused entry by the residents. In A.H. 7 they finally succeeded in their design, and it was then that the prophet performed the Meccan pilgrimage. 'In the tenth year A.H. Muhammad made his pilgrimage to Mecca, the old shrine of his forefathers, and every detail of superstitious observance which he fulfilled has become the norm in Islam. As Wellhausen says the result is that "we now have stations of cavalry journey without the history of the Passion." Pagan practices are explained away by inventing Moslem legends attributed to Bible characters, and the whole is an incomprehensible jumble of fictious lore."' -S. Zwemer. There is historic evidence that pre-Islamic Arabia was rife with idolatry. The Nomadic tribals were ardent worshippers of various deities encapsulated by various idols or just a singular and simplistic stone. Clement of Alexandria, ca. 190, recorded this particular fetish which was extensively rife in the pre-Islamic world. Mecca and it's inner precincts, the 'Kaaba', are not Islamic creations but were birthed in antiquity. Even the Persians allude to the cubical structure containing a black stone which was observed as being an emblem of Saturn. In the vicinity of Mecca are several other idols which have gained a superficial Muslim character by allegedly being associated with various biblical personalities. The black stone which is extensively revered by the Islamic galaxy is a meteorite and composed of iridium. It is highly doubtful whether it is truly the same stone which was gifted by Gabriel to Ishmael to construct the 'Kaaba.' The original stone was carried of as booty by the Qarmatians in the fourth century, and restored by them after a long period of time. It is highly doubtful whether they honestly retrieved and returned the original stone. Historians and archaeologists are of the mind that the stone was originally a component of a parent idol, Hubal. Wellhausen summarizes Hubal to be the original Allah, as the Meccans are known to have exclaimed 'Hurrah for Hubal' on defeating the prophet near Medina. The circumambulation of the sanctuary was another prevalent rite adopted from Pagan practices by the prophet. The seven circumbulations reflect the faith expressed by a devotee to his particular diety, these also involved the caressing and kissing of the said idol. The extensive emphasis on the evening prayers at Muzdalifah and Mina were introduced by the prophet to rebut his solar associations. The moon gifted to Guru Nanak at Mecca, which is attested to be an Islamic symbol, has it's roots in tribal theology which attested to the divinity of heavenly bodies. The excessive race between As Safa and Al-Marwa signify the muslim connection with pre-Islamic deities. Pagan devotees ran between both regions to kiss the idols of Isaf and Naila to acquire fortune. The practice of rejecting the devil via stoning is another paganistic belief. Originally it was done to acquire fortune as the seasons bypassed. One can easily summarize the pilgrimage to Mecca as being nothing more than a revamped, and rejuvenated pagan tradition given an Islamic coloring to veil it's paradoxical nature. Guru Nanak who extensively decried and criticized the hypocrisy of religions and their lies would not have attended a region of such infamy and deceit. Even Islamic extremists are stumped when asked to provide proof of the Guru ever having giving any semblance of credibility or even recognition to Mecca. His visit to the site does not classify him as an Islamist alone. His earlier ideology and concept rebut any false pretense that he was a Muslim and as such an ardent member of his creed. Yet the fundamental query, how did the Guru penetrate Mecca, still remains.The question is found in the annals of Islamic history itself. From circa 700 A.D. to 1803 A.D. Mecca was under the jurisdiction of the Ottomans. Subsequently the administration of the said region was granted to the Caliphs. It was only in the early 1900's, when the Wahabbi ideology became prevalent that it was restricted to non-muslims. Thus Guru Nanak Dev Ji (1469-1539 A.D.) easily entered the city without any constraints. 'People come from far corners of the land to throw pebbles (at Satan) and to kiss the (black stone). How strange are the things they say! Is all mankind becoming blind to the truth? O fools! Awake. The rites ye hold sacred are but a cheat contrived by men of old who lusted after wealth; and gained their lust. and died in baseness- their law is dust!' -Al-Ma'ari. http://tisarpanth.blogspot.co.nz/2013/06/the-meccan-chronicle.html
  16. The clash and progression of titans. In the bloody struggle to gain a political precedent over the various domains of the sub-continent, in the aftermath of the mughal empire's fall, three forces came to the fore. The Marathas, the Afghanis and the Khalsa. All three were hell bent on carving extensive domains for themselves and eradicating all vestiges of any foreign state and it's subsequent polity. In this struggle the mughals were reduced to nothing more than depleted forms of their past selves, and forced to tolerate strains of vengeance and exploitation on all fronts. Whether under the Khalsa, the Marathas or the Afghanis, the mughals suffered bitter humiliation reminiscent of their parent emperor's tortures launched against their wards in past eras. Whereas the Afghanis were seen as a foreign entity vying for an Alexandrian conquest of the sub-continent, specifically Punjab; it was the Khalsa and it's contemporary Maratha entity which emerged as the home team and the potential hope of the sub-continent's sovereignty. The Maratha polity was a catalyst of it's father Shivaji's political ambition amalgamated with his subsequent humiliation at the hands of his mughal employers. He commenced his crusade in 1681 A.D. and ofught bitterly with the mughals for the succeeding 27 years. Parallel to his crusade, Guru Gobind Singh Ji manifested the Khalsa and unleashed widespread rebellion against the larger sub-continental polity, composed of various Hindu and Islamic chieftains, in the territorial domains surrounding Delhi and composing the Punjab region. Despite both the Guru and Shivaji earning numerous accolades and notable victories over their foes, they never interacted. Shivaji aimed to create a fundamental Hindu state with Hindu acting as the byword for domination, and control. The Guru aimed to strengthen the Khalsa and give it the instruction required to garner power and carve a territorial entity for itself, devoid of any non-Sikh influence. Both the Maratha and the Khalsa entity possessed views which were an essential antithesis of their parallels. Both entities, despite retaining an extensive knowledge of each other, only came in contact with each other with the success of the Maratha campaign in Delhi. The subsequent actions and operations of the Marathas soon saw an extension of their conquering precincts into Punjab, which at the time was facing an onslaught of Islamic extremism amalgamated with a political catalyst. The decisive conjuncture of the contact manifested itself during Ahmad Shah Abdali's fourth invasion of the sub-continent. Noticing the extension of the Maratha territories, and the troublesome guerrilla tactics of the Khalsa he ordered his son, Timur Shah, and general, Jahan Khan, to govern Lahore and it's surrounding precincts. An extensive number of the mughal polity's remnants submitted to their command, but a few resisted despite facing imminent eradication from their bloodthirsty foes. Adina Beg, the governor of Lahore, after taking the hasty step of defying Timur decided to call on the Khalsa for assistance. Knowing that this was a potential chance to birth and plug a power-vacuum, the Khalsa entity readily agreed and started the arduous march towards Lahore. Adina Beg however had second thoughts and it was not long before he dispatched a request for aide to the Maratha chiefs in Delhi, who in a parallel fashion to the Khalsa commenced their arduous march towards Lahore. Raghunath Rao, the foremost Maratha chieftain and a subtle politician in his own right, readily agreed on the condition that Adina Beg pay him 100,000 rupees for each day's march and 50,000 for every subsequent halt. Adina in a bid to preserve his won skin eschewed his bitterness at such an extensive demand, and readily agreed to pay. On 8th March 1758 A.D. Raghunath and his forces finally arrived at Sirhind, where he joined the Adina-Khalsa coalition. Sirhind was besieged and it's doors soon fell prey to the Khalsa-Adina-Maratha forces which indulged in widespread loot of it's treasury. In the aftermath disparities soon became evident, the Khalsa which would have sacked Sirhind with a coalition or without demanded an extensive share of the loot due to it's geographical knowledge. Raghunath and his forces, enlivened and emboldened by Adina's pay, demanded a greater share of the loot whereas Adina's own troops expressed mutinous tendencies at the evident reduction of their own share. Knowing that a clash of steel was evident due to the bitter rivalries plaguing the coalition Adina defined a new precedent for the triple alliance. The Khalsa would remain two paces ahead of it's partners. This availing of inter-coalition frictions soon saw Adina's joint entity besiege Lahore and subsequently enter it on 20th April 1758 A.D. Timur and his contemporaries had fled the region. Raghunath struck a subtle blow at the heart of the Khalsa ambitions when he appointed Adina as governor of Lahore and after discarding his Khalsa allies, extended the Maratha domains onto the precincts of Afghanistan itself. The subsequent alienation of his potential allies, the Khalsa, the Jatts and the Rajputs, soon saw him stratify himself into a corner. A situation exploited by Abdali who annihilated the Maratha influence in Punjab in 1759 A.D. The subsequent power vacuum which became evident was readily filled by the de-facto master of Punjab. The Khalsa. The Marathas dispatched various orders for assistance to their subjects but were readily refused, their alienating policies ultimately struck back at their bosom until only a few Jatt chieftains agreed to assist them out of empathy. For a year the Maratha forces danced ahead of Abdali who readily followed them until in 1761 A.D. at Panipat, he annihilated an army of 60,000 pitched Maratha warriors and their subsequent families. This parallel bloodbath was a blessing to the Khalsa, who readily exploited it and reversed the Maratha influence until ultimately it possessed Punjab and campaigned up to and into Delhi. Five years later, the remnant Maratha vestiges once more came into contact with the now dominant Khalsa. This time they were invited by Jawahar Singh of Bharatpur, the Jat monarch, to birth a coalition which would aim to annihilate Najib Ud'Dula, his father's murderer and one of the influential Ruhlia chieftains. A 15,000 strong Khalsa legion, under the command of Sardar Jassa Singh Alhuwalia easily erased the Ruhlia forces from the battleground, yet it was a bitter victory for Jawahar Singh who was soundly betrayed by Malhar Rao; the Maratha general. Rao and various Jatt chieftains negotiated a subtle treaty forcing Jawahar Singh to accept Najib Ud'Dula's influence over him. Such a decisive maneuver however inflamed Jawahar against the Maratha polity, and after a minimum conjuncture, he took 8,000 Khalsa warriors into his pay to crush the traitorous Marathas. Not only had they stalled his desire for vengeance they had also birthed a blood feud by announcing his rival sibling, Nahar Singh, as the rightful monarch of Bharatpur. A year later, at the head of his Khalsa battalion, Jawahar Singh succeeded in ousting the Maratha-cum-Nahar coalition from Dholpur and occupied it as an extension of His Bharatpur domains. In the aftermath he led his battalion to aide the Jatt prince of Gohad against a Maratha legion, an action which catalyzed in the Khalsa extensively raiding Maratha domains in central India. The dawning of 1768 A.D. saw widespread hostility which catalyzed in the assassination of Jawahar Singh and his heir Ratan Singh, the subsequent year. Their remaining heirs Ranjit Singh and Naval Singh soon birthed a bloody civil war, and battle lines were drawn once more. Ranjit Singh approached the Khalsa chieftains for aide whereas Naval summoned the Marathas, who were eager to visit vengeance upon their Khalsa foes. Twenty-fourth February 1770 A.D. saw the commencement of a bloody engagement in which the Maratha's famed cavalry clashed with the Khalsa forces. Despite the victory of Naval Singh, the Maratha cavalry was heavily mauled and was never able to garner the prominence it once held. Subsequently the Khalsa forces retreated to Punjab, safe with the knowledge that the Marathas would not mount any attack against them. 1771 A.D. saw the reassertion of Maratha dominance over an extensive portion of the sub-continent, exclusive of Punjab, and the rise of Mahadji Scindia as paramount chieftain of the Maratha entity. The following year the exiled mughal monarch was restated in his place and Mahadji entrusted with the mission of returning peace to the sub-continental domains. A ruthless exploiter Mahadji pulled his employer's strings from the commencement of his mission and settled his eyes on the Khalsa territories. Under it's various chieftains the Khalsa had been involved in the extensive plunder of the various tributaries which symbiotically supported the mughal coffers. As a result of the raids, the economic stability of the mughal entity had fallen into disarray and even the Marathas were forced to conclude that finance was a paramount issue. As a result Scindia deputed various ambassadors to parlay with the Khalsa confederacies and negotiate a peace-treaty, which would prevent them from launching their decisive raids even on Delhi itself. On the other front he gained the allegiance of Samru Begum, who possessed the sub-continent's finest artillery. The catalyst of these political brokering resulted in a joint treaty being signed on 9th May 1785 A.D. which granted the Khalsa one million rupees, on the behest of the Marathas, in exchange for the Khalsa's surrendering of the Yamuna and Gang tributaries. (Continued in Part 2). http://tisarpanth.blogspot.co.nz/2013/06/the-khalsa-confederacies-and-maratha.html Please post a successive comment on this blog with your contemporary comment on the forum. Thanks!
  17. Earning the wrath of both Islamic fundamentalism and Hindu stratification, the Khalsa was forced to confront a bloody genocidal campaign engineered to eradicate it for the better part of the eighteenth century. Executed by various proponents of the larger Mughal state, this campaign forms an extensively bloody component of the Khalsa's history rivaled only by the Indian state's crusade to crush it's indomitable spirit. In such a bloody atmosphere the sword, obviously, became the heavily dominant instrument of usage and as such it's wielders are glorified in the annals of history even in the contemporary period. Yet history too is the instrument of man's will. It is constructed by him, recorded by him and exploited by him. As such there are many events and proponents which have been shrouded by the mists of time and are only now emerging. A specific example, from Khalsa history, is the role of the panth's educationalists during the heyday of this early genocide. The Udasis and the Nirmalas. Camouflaged by their apparel and sense of dissemination, the Udasis and Nirmalas were not greatly affected by this maniacal drive to annihilate their parallels. Despite retaining their independent status from Hinduism and Islam, they freely intermingled with members of both faiths and as such were highly influential with many eminent personalities. Not only did this grant them a reprieve from the bloodbath surrounding them, but also emboldened them to assist the militant Khalsa and it's sympathizers. Via various stratagems they managed to incorporate themselves, via deliberate fault, into the larger body of the non-Khalsa spiritual traditions abound on the sub-continent and preserve significant Khalsa shrines and a major portion of it's heritage. They were especially vital in the replenishing of the Khalsa gene pool from time to time. The Khalsa, a minority even at the time, weathered heavy casualties and as such traversed through a virtual bottleneck effect. To replinsh it's numbers it heavily relied on the doctrines disseminated by both Udasis and the Nirmalas. They convinced and emboldened the proletariat to rise against the oppression, slavery and forced poverty plaguing him. Despite this maneuver earning them the wrath of several imminent Hindu sects, especially the Brahminical elite, they continued unabashed in their activities. The chief reason for their survival can be given to their evolving mindset. Rather than expound the independence of the ten Gurus' newfound path of salvation, they painted it in heavy sub-continental philosophy in order to enlighten one to it's universality. Via this method they achieved a dual goal. Not only did they gain willing converts but also managed to retain the Khalsa's distinct persona and ethos in the latter's minds. Rather than conform to the notion of Durga appearing from flames and liberating the sub-continent and it's denizens from the Islamic yoke, they readily transformed the common man into her literal sibling. Through the employment of Dasam Bani and Sarbloh Bani, they transformed the image of Durga from a smiling, benevolent motherly multi-limbbed, feline riding female into a warrior queen. They discarded her bangles and replaced them with quoits. In her arms they placed various weapons and covered her body with armor. Her feline was tinted with blood to make it appear more fearsome. In a similar fashion they handed the same instruments to her worshippers, and gifted to them the blood-lusty steads which would carry them to and fro from the battlefield. It is highly viable and entirely plausible that specific portions of both Udasis and Nirmalas suffered fatalities via the state's hand, yet weathered these bloody blows and continued ever onwards. Such strength and valor, in the face of death whilst possessing no arms and any training in the battlefield arts, served to inspire thousands of their contemporaries to passively resist their foes. Similar to Guru Arjan Dev and Guru Teghbahadur Ji who passively fared the enemies tortures inflicted upon them. By the turn of the century however a variation was evident in the atmosphere. Long gone were the days of bloody crusades launched against the Khalsa, and long dead were there engineers. The Khalsa was now master of it's own domain and as such gained a reprieve which allowed it to annihilate the remnant vestiges of it's foes. It was during this period that both Udasi and Nirmala were awarded extensive riches and property to conduct their activities in return for the valor which they had displayed earlier. Both sects soon asserted their dominance and became a force to be reckoned with on the sub-continent, attending every major festival and such in order to disseminate the Guru's philosophy and recruit more willing individuals for the Khalsa's ranks. Based on an excerpt from: 'The Sikh Gurus and their teaching. VOLII.' http://tisarpanth.blogspot.co.nz/2013/06/camouflage-udasis-and-nirmalas-during.html
  18. Wahegurujikakhalsawahegurujikifateh Sant Gyani Baba Jarnail Singh Ji Khalsa Bhindranwale whose whole life is dedicated to attaching people to the charankamal of Satguru Sri Guru Granth Sahib Ji Maharaj. Waheguruji ਦਿੱਲੀ 7 ਜਨਵਰੀ 1986 ਨੂੰ ਅਚਾਨਕ ਮੈਨੂੰ ਆਪਣੇ ਇਕ ਨਿੱਜੀ ਦੋਸਤ ਰਾਮ ਪ੍ਰਸਾਦ ਵਰਮਾ ਦੇ ਨਾਲ ਉਸ ਦੇ ਇਕ ਰਿਸ਼ਤੇਦਾਰ ਬਾਰੂ ਮੱਲ, ਜੋ ਕੋਕਾ ਕੋਲਾ ਬਣਾਉਣ ਵਾਲੀ ਫ਼ੈਕਟਰੀ ਦਾ ਮਾਲਕ ਸੀ, ਦੇ ਘਰ ਜਾਣ ਦਾ ਮੌਕਾ ਮਿਲਿਆ। ਮੇਰੇ ਦੋਸਤ ਰਾਮ ਪ੍ਰਸਾਦ ਨੇ ਦੱਸਿਆ ਕਿ ਮੇਰੇ ਫੁੱਫੜ ਜੀ ਬਾਰੂ ਮੱਲ ਭਿੰਡਰਾਂਵਾਲੇ ਦੇ ਬਹੁਤ ਵਿਰੋਧੀ ਰਹੇ। ਜਦੋਂ ਅਸੀਂ ਉਸ ਦੇ ਦਰਵਾਜ਼ੇ ਕੋਲ ਪਹੁੰਚੇ, ਉਸ ਦੇ ਚਾਰ ਮੰਜ਼ਲ ਆਲੀਸ਼ਾਨ ਬੰਗਲੇ ਅੱਗੇ 3 ਸਕਿਉਰਿਟੀ ਗਾਰਡ ਖੜੇ ਸਨ। ਜਦੋਂ ਅਸੀਂ ਬੰਗਲੇ ਦੇ ਡਰਾਇੰਗ ਰੂਮ ਵਿੱਚ ਬੈਠੇ ਤਾਂ ਸਾਹਮਣੇ 8 ਫੁੱਟ ਦੀ ਭਿੰਡਰਾਂਵਾਲੇ ਦੀ ਤਸਵੀਰ ਦੇਖ ਕੇ ਮੇਰੇ ਪੈਰਾਂ ਹੇਠੋਂ ਜ਼ਮੀਨ ਨਿਕਲ ਗਈ। ਜਦੋਂ ਬਾਰੂ ਮੱਲ ਦੇ ਨਾਲ ਅਸੀਂ ਤਸਵੀਰ ਬਾਰੇ ਗੱਲ ਕੀਤੀ ਤਾਂ ਉਹ ਉਚੀ-ਉਚੀ ਰੋਣ ਲੱਗ ਪਿਆ। ਮੇਰੇ ਸਾਹਮਣੇ 78 ਸਾਲ ਦੇ ਬਜ਼ੁਰਗ ਦੇ ਰੋਣੇ ਨੇ ਹੋਰ ਵੀ ਹੈਰਾਨੀ ਪਾ ਦਿੱਤੀ, ਉਸ ਨੇ ਜੋ ਕਹਾਣੀ ਸੁਣਾਈ, ਉਹ ਇਸ ਤਰ੍ਹਾਂ ਹੈ ਸ਼ਹਿਰ ਲੁਧਿਆਣੇ ਵਿੱਚ ਖੇਤੀ ਨਾਲ ਸਬੰਧਤ ਲੋਹੇ ਦਾ ਸਮਾਨ ਬਣਾਉਣ ਵਾਲੇ ਵਿਨੋਦ ਕੁਮਾਰ ਨਾਂ ਦੇ ਬੰਦੇ ਦਾ ਕਾਰੋਬਾਰ ਸੀ। ਉਸ ਦੀ ਹਵੇਲੀ ਨਾਲ ਪਿੰਡ-ਪਿੰਡ ਕੱਪੜੇ ਵੇਚਣ ਵਾਲਾ ਇਕ ਗਰੀਬ ਤੇਜਿੰਦਰ ਸਿੰਘ ਰਹਿੰਦਾ ਸੀ, ਜੋ ਨਿੱਕਾ ਹੁੰਦਾ ਭਿੰਡਰਾਂਵਾਲੇ ਦੇ ਨਾਲ ਟਕਸਾਲ ਵਿੱਚ ਰਹਿੰਦਾ ਸੀ। ਭਿੰਡਰਾਂਵਾਲਾ ਦੂਰ-ਦੁਰਾਡੇ ਜਾਣ ਵੇਲੇ 2-2 ਦਿਨ ਇਸ ਕੋਲ ਰਹਿ ਕੇ ਰੱਬ ਦਾ ਨਾਮ ਜਪਦਾ। ਵਿਨੋਦ ਕੁਮਾਰ ਦੀ ਘਰ ਵਾਲੀ ਜਦੋਂ ਰਾਤ ਨੂੰ ਇਨ੍ਹਾਂ ਦ੍ਵੋਨਾਂ ਨੂੰ ਉਚੀ-ਉਚੀ ਆਵਾਜ਼ ਵਿੱਚ ਰੱਬ ਦਾ ਨਾਮ ਜਪਦੇ ਸੁਣਾਈ ਤਾਂ ਬੜਾ ਖੁਸ਼ ਹੁੰਦੀ ਅਤੇ ਇਨ੍ਹਾਂ ਦੋਹਾਂ ਤੇ ਬੜੀ ਸ਼ਰਧਾ ਰੱਖਦੀ, ਜਦੋਂ ਕਿ ਵਿਨੋਦ ਕੁਮਾਰ ਦਾ ਕੰਮ ਵਿੱਚ ਜ਼ਿਆਜਾ ਰੁੱਝਿਆ ਹੋਣ ਕਰਕੇ ਧਾਰਮਿਕ ਪਾਸੇ ਕੋਈ ਬਹੁਤਾ ਖਿਆਲ ਨਹੀਂ ਸੀ। ਵਿਨੋਦ ਕੁਮਾਰ ਦੀ ਘਰ ਵਾਲੀ ਨੈਨਾਂ ਦੇਵੀ ਉਮਰ ਵਿੱਚ ਕਾਫ਼ੀ ਵੱਡੀ ਹੋਣ ਕਰਕੇ ਇਹ ਦੋਵੇਂ ਉਸ ਨੂੰ ਮਾਤਾ ਜੀ ਕਹਿੰਦੇ ਸਨ। ਉਸ ਸਮੇਂ ਭਿੰਡਰਾਂਵਾਲਾ ਅਤਿ ਦੀ ਗਰੀਬੀ ਵਿੱਚ ਸੀ, ਸਾਰੇ ਭੈਣ-ਭਰਾ ਮੂੰਹ ਮੋੜ ਗਏ ਅਤੇ ਉਸ ਨੂੰ ਧਾਰਮਿਕ ਸਥਾਨਾਂ ਤੇ ਪੈਦਲ ਹੀ ਜਾਣਾ ਪੈਂਦਾ ਸੀ। ਇਕ ਦਿਨ ਭਿੰਡਰਾਂਵਾਲੇ ਨੇ ਆਪਣੇ ਦੋਸਤ ਨੂੰ ਇਕ ਅਜਿਹਾ ਸਾਈਕਲ ਲੈਣ ਬਾਰੇ ਪੁੱਛਿਆ ਜਿਸ ਦਾ ਮੁੱਲ ਉਸ ਸਮੇਂ 16 ਰੁਪਏ ਸੀ। ਪਰ ਤੇਜਿੰਦਰ ਸਿੰਘ ਨੇ ਆਪਣੀ ਮਾੜੀ ਮਾਲੀ ਹਾਲਤ ਹੋਣ ਕਰਕੇ 16 ਰੁਪਏ ਤੋਂ ਅਥਮਰੱਥਤਾ ਪ੍ਰਗਟਾਈ। ਤੇਜਿੰਦਰ ਸਿੰਘ ਦੀ ਮਾਂ ਬੋਲ ਬੈਠੀ ਨੈਨਾਂ ਦੇਵੀ ਨੇ ਇਹ ਗੱਲ ਸੁਣ ਲਈ। ਉਹ ਭਿੰਡਰਾਂਵਾਲੇ ਦਾ ਸਾਧ-ਬਾਣਾ ਅਤੇ ਰੱਬ ਦਾ ਨਾਮ ਜਪਦਾ ਰਹਿਣ ਕਰਕਾ ਬਹੁਤ ਸ਼ਰਧਾ ਰੱਖਦੀ ਸੀ। ਉਹ ਨੇ ਬਿਨਾਂ ਦੇਰੀ ਕੀਤੇ ਆਪਣੇ ਘਰੋਂ 16 ਰੁਪਏ ਲਿਆ ਕੇ ਭਿੰਡਰਾਂਵਾਲੇ ਦੇ ਅੱਗੇ ਰੱਖ ਦਿੱਤੇ ਤਾਂ ਭਿੰਡਰਾਂਵਾਲੇ ਨੇ ਬੜੀ ਹਲੀਮੀ ਨਾਲ ਨਾਂਹ ਕਰ ਦਿੱਤੀ। ਪਰ ਨੈਨਾਂ ਦੇਵੀ ਅਤੇ ਤੇਜਿੰਦਰ ਸਿੰਘ ਦੀ ਮਾਤਾ ਨੇ ਜ਼ੋਰ ਦੇ ਕੇ ਉਸ ਦੀ ਜੇਬ ਵਿੱਚ ਪੈਸੇ ਪਾ ਦਿੱਤੇ। ਇਹ ਘਟਨਾ 1964 ਦੀ ਹੈ, ਸਮਾਂ ਬਦਲ ਗਿਆ। ਤੇਜਿੰਦਰ ਸਿੰਘ 1967 ਵਿੱਚ ਲੁਧਿਆਣਾ ਸ਼ਹਿਰ ਛੱਡ ਕੇ ਕਲਕੱਤੇ ਚਲਾ ਗਿਆ ਅਤੇ ਭਿੰਡਰਾਂਵਾਲੇ ਦਾ ਉਸ ਜਗ੍ਹਾ ਆਉਣਾ-ਜਾਣਾ ਖ਼ਤਮ ਹੋ ਗਿਆ। ਉਧਰ ਨੈਨਾਂ ਦੇਵੀ ਦੀ ਲੜਕੀ ਮਈਆਂ ਦਿੱਲੀ ਦੇ ਬਾਰੂ ਮੱਲ ਤੇ ਪੋਤੇ ਅਸ਼ਵਨੀ ਕੁਮਾਰ ਨਾਲ ਵਿਆਹੀ ਗਈ। ਉਸ ਦੇ ਘਰ ਪੁੱਤਰ ਨੇ ਜਨਮ ਲਿਆ। ਉਸ ਦਾ ਨਾਮ ਸੰਦੀਪ ਰੱਖਿਆ ਗਿਆ। ਜਦੋਂ ਸੰਦੀਪ 11 ਸਾਲ ਦੀ ਉਮਰ ਵਿੱਚ ਸੀ ਤਾਂ ਉਸ ਨੂੰ ਦਿਮਾਗ ਦਾ ਕੈਂਸਰ (ਬਰੇਨ ਟਿਊਮਨ) ਹੋ ਗਿਆ, ਜਿਸ ਦਾ ਪਹਿਲਾ ਬੰਬਈ ਅਤੇ ਫਿਰ ਇੰਗਲੈਂਡ ਤੋਂ ਇਲਾਜ ਕਰਵਾਇਆ ਗਿਆ। 2 ਸਾਲ ਇਲਾਜ ਚੱਲਿਆ, ਅਖ਼ੀਰ ਡਾਕਟਰਾਂ ਨੇ ਕਹਿ ਦਿੱਤਾ ਕਿ ਇਹ ਬੱਚਾ ਵੱਧ ਤੋਂ ਵੱਧ ਸਿਰਫ਼ 3 ਸਾਲ ਜਿਊਂਦਾ ਰਹੇਗਾ, ਸ਼ਾਇਦ ਇਸ ਬੱਚੇ ਦਾ ਅੰਤ ਬਹੁਤ ਦਰਦਨਾਕ ਹੋਵੇ। ਉਸ ਤੋਂ ਬਾਅਦ ਘਰ ਵਿੱਚ ਬਹੁਤ ਜਗਰਾਤੇ ਅਤੇ ਬਹੁਤ ਪੁੰਨਦਾਨ ਕਰਾਏ ਗਏ, ਰਿਸ਼ੀਕੇਸ਼ ਜਾ ਕੇ ਬੜੇ ਰਿਸ਼ੀਆਂ ਤੋਂ ਅਸ਼ੀਰਵਾਦ ਲਈ। ਬੜੇ ਸੰਤਾਂ ਦੇ ਘਰ ਵਿੱਚ ਪੈਰ ਪੁਆਏ, ਬੜੀਆਂ ਸੇਵਾਵਾਂ ਕੀਤੀਆਂ। ਦੂਰ-ਦੂਰ, ਜਿਸ ਸੰਤ ਦੀ ਗੱਲ ਹੁੰਦੀ, ਜਾ ਪੈਰ ਫੜੇ। ਪਰ ਬੱਚੇ ਦੀਆਂ ਡਾਕਟਰੀ ਰਿਪੋਰਟਾਂ ਦਿਨੋ ਦਿਨ ਮਾੜੀਆਂ ਹੀ ਆਉਂਦੀਆਂ ਰਹੀਆਂ। ਅਖ਼ੀਰ ਕੈਂਸਰ 82% ਤੱਕ ਆਉਣਾ ਕਬਜ਼ਾ ਕਰ ਗਿਆ। ਜਦੋਂ ਕਦੇ ਬੀਮਾਰੀ ਨਾਲ ਕੁਰਲਾਉਂਦਾ ਤਾਂ ਮਾਂ-ਪਿਉ ਤਾਂ ਕੀ, ਘਰ ਦੀਆਂ ਕੰਧਾਂ ਵੀ ਰੋਣ ਲੱਗ ਜਾਂਦੀਆਂ। ਸਾਨੂੰ ਕਰਨਾਟਕ ਵਿੱਚ ਇਕ ਬਹੁਤ ਉਘੇ ਸੰਤ ਭੈਣੀ ਨਾਥ ਦੀ ਦੱਸ ਪਈ। ਦੱਸਿਆ ਗਿਆ ਕਿ ਜੇ ਭੈਣੀ ਨਾਥ ਖੁਸ਼ ਹੋ ਗਿਆ ਤਾਂ ਸਭੇ ਬੀਮਾਰੀਆਂ ਚੁੱਕੀਆਂ ਜਾਣਗੀਆਂ। ਪਰ ਬਾਰੂ ਮੱਲ 60 ਤੋਂ ਉਪਰ ਸੰਤਾਂ ਨੂੰ ਸਿਰਫ਼ 2 ਸਾਲ ਵਿੱਚ ਮਿਲ ਚੁੱਕਿਆ ਸੀ। ਪਰ ਕੋਈ ਅਸਰ ਨਹੀਂ ਹੋਇਆ ਸੀ। ਪਰ ਡੁੱਬਦੇ ਨੂੰ ਤਿਨਕੇ ਦਾ ਸਹਾਰਾ ਦੇ ਅਨੁਸਾਰ ਇਹ ਸਾਰਾ ਪਰਿਵਾਰ ਭੈਣੀ ਨਾਥ ਕੋਲ ਪਹੁੰਚ ਗਿਆ। ਉਥੇ ਹਜ਼ਾਰਾਂ ਦੀ ਭੀੜ ਹੋਣ ਕਰਕੇ ਤੀਸਰੇ ਦਿਨ ਉਸ ਨੂੰ ਮਿਲਣ ਦੀ ਵਾਰੀ ਆਈ। ਉਸ ਨੇ ਬੜੇ ਆਦਰ ਮਾਣ ਨਾਲ ਇਨ੍ਹਾਂ ਦੀ ਕਹਾਣੀ ਸੁਣੀ ਅਤੇ 101 ਗਊਆਂ ਨੂੰ ਪੱਠੇ ਅਤੇ 51 ਪੰਡਿਤਾਂ ਨੂੰ ਖੀਰ ਦਾ ਪ੍ਰਸ਼ਾਦ ਖੁਆਉਣ ਅਤੇ ਗੰਗਾ ਦਾ ਇਸ਼ਨਾਨ ਕਰਨ ਦੀ ਹਦਾਇਤ ਦੇ ਦਿੱਤੀ ਅਤੇ ਪੂਰਾ ਯਕੀਨ ਦਿਵਾਇਆ ਕਿ ਬੱਚਾ 100 ਸਾਲ ਤੱਕ ਜੀਵੇਗਾ। ਪਰਿਵਾਰ ਕੁਝ ਆਸਾਂ ਤੱਕ ਕੇ ਵਾਪਸ ਮੁੜਿਆ। ਸਭ ਕੁਝ ਉਸੇ ਤਰ੍ਹਾਂ ਕੀਤਾ ਗਿਆ ਪਰ ਜਦੋਂ ਡਾਕਟਰੀ ਰਿਪੋਰਟ ਆਈ ਤਾਂ ਅੱਗੇ ਨਾਲੋਂ ਵੀ ਮਾੜੀ ਸੀ। ਕੈਂਸਰ ਹੋਰ ਅੰਗਾਂ ਵਿੱਚ ਵੀ ਵਧ ਗਿਆ ਸੀ। ਅਖ਼ੀਰ ਸਮਾਂ ਬੀਤਿਆਂ, ਡਾਕਟਰਾਂ ਦੇ ਕਹਿਣ ਅਨੁਸਾਰ ਪੂਰੇ ਤਿੰਨ ਸਾਲਾਂ ਵਿੱਚ ਕੈਂਸਰ 93% ਤੇ ਪਹੁੰਚ ਘਿਆ ਅਤੇ ਬੱਚਾ ਨੀਮ-ਬੇਹੋਸੀ ਵਿੱਚ ਚਲਿਆ ਗਿਆ। ਇਹ ਗੱਲ 1983 ਦੀ ਹੈ। ਇਕ ਦਿਨ ਅਚਾਨਕ ਹੀ ਬੱਚੇ ਦੀ ਨਾਨੀ (ਨੈਨਾਂ ਦੇਵੀ) ਨੇ ਬੱਚੇ ਨੂੰ ਅਕਾਲ ਤਖ਼ਤ ਤੇ ਭਿੰਡਰਾਂਵਾਲੇ ਕੋਲ ਲਿਜਾਣ ਦੀ ਜ਼ਿੱਦ ਕੀਤੀ। ਉਨ੍ਹਾਂ ਦਿਨਾਂ ਵਿੱਚ ਭਿੰਡਰਾਂਵਾਲੇ ਦੀ ਪੂਰੀ ਤਰ੍ਹਾਂ ਚੜ੍ਹ ਮੱਚੀ ਹੋਈ ਸੀ। ਜਦੋਂ ਇਹ ਗੱਲ ਬੱਚੇ ਦੇ ਦਾਦੇ ਬਾਰੂ ਮੱਲ ਨੇ ਸੁਣੀ ਤਾਂ ਉਹ ਅੱਗ-ਬਬੂਲਾ ਹੋ ਗਿਆ ਅਤੇ ਭਿੰਡਰਾਂਵਾਲੇ ਨੂੰ ਬਦਮਾਸ਼ ਕਾਤਲ ਕਹਿ ਕੇ ਗਾਲ੍ਹਾਂ ਕੱਢਣ ਲੱਗ ਪਿਆ। ਪਰ ਨੈਨਾਂ ਦੇਵੀ ਤੇ ਕੋਈ ਅਸਰ ਨਾ ਹੋਇਆ। ਉਸ ਦੀ ਆਪਣੀ ਭਿੰਡਰਾਂਵਾਲੇ ਪ੍ਰਤੀ ਸ਼ਰਧਾ ਸੀ। ਅਖ਼ੀਰ 3-4 ਦਿਨਾਂ ਬਾਅਦ ਨੈਨਾਂ ਦੇਵੀ ਦੇ ਜ਼ੋਰ ਦੇਣ ਤੇ ਸਾਰੇ ਮੰਨ ਗਏ, ਪਰ ਬਾਰੂ ਮੱਲ ਨੇ ਇਹ ਸ਼ਰਤ ਰੱਖ ਲਈ ਕਿ ਉਹ ਨਹੀਂ ਜਾਵੇਗਾ। ਬਾਰੂ ਮੱਲ ਦੇ ਤਿੰਨੇ ਮੁੰਡੇ, ਨੂੰਹ ਅਤੇ ਸੰਦੀਪ ਦੇ ਨਾਲ ਨਾਨਾ-ਨਾਨੀ ਅਤੇ ਮਾਮਾ-ਮਾਮੀ ਸਾਰੇ ਜਣੇ ਅਕਾਲ ਤ੍ਰਖ਼ਤ ਤੇ ਆ ਗਏ। ਬੱਚਾ ਨੀਮ ਬੇਹੋਸ਼ ਸੀ। ਭਾਵੇਂ ਨੈਨਾਂ ਦੇਵੀ ਨੂੰ ਭਿੰਡਰਾਂਵਾਲੇ ਨੂੰ ਦੇਖੇ 26 ਸਾਲ ਹੋ ਗਏ ਸਨ, ਪਰ ਉਹ ਅਖ਼ਬਾਰਾਂ ਵਿੱਚ ਫ਼ੋਟੋ ਦੇਖਦੀ ਰਹਿੰਦੀ ਸੀ। ਜਦੋਂ ਨੈਨਾਂ ਦੇਵੀ ਨੇ ਜਾ ਕੇ ਆਪਣੀ ਪਹਿਚਾਣ ਕਰਵਾਈ ਅਤੇ ਸੰਤਾਂ ਦੇ ਦੋਸਤ ਤੇਜਿੰਦਰ ਸਿੰਘ ਬਾਰੇ ਦੱਸਿਆ ਤਾਂ ਭਿੰਡਰਾਂਵਾਲੇ ਨੇ ਨੈਨਾਂ ਦੇਵੀ ਨੂੰ ਪਛਾਨਣ ਵਿੱਚ ਇਕ ਮਿੰਟ ਵੀ ਨਾ ਲਾਇਆ, ਬੜੇ ਆਦਰ-ਸਤਿਕਾਰ ਨਾਲ ਬਿਠਾਇਆ ਗਿਆ ਅਤੇ ਬਦਾਮਾਂ ਨਾਲਾ ਦੁੱਧ ਪੇਸ਼ ਕੀਤਾ ਗਿਆ। ਇਸ ਦੌਰਾਨ ਪਹਿਲਾ ਆਈ ਹੋਰ ਸੰਗਤ ਵੀ ਬੈਠੀ ਸੀ, ਹਰ ਕੋਈ ਆਪਣੇ ਦੁਖੜੇ ਸੁਣਾ ਰਿਹਾ ਸੀ, ਜੋ ਘਰੇਲੂ ਝਗੜੇ ਸਨ। ਉਨ੍ਹਾਂ ਦਾ ਨਿਪਟਾਰਾ ਤਾਂ ਉਹ ਤੁਰੰਤ ਹੀ ਕਰ ਰਿਹਾ ਸੀ ਅਤੇ ਜੋ ਬੀਮਾਰੀ ਨਾਲ ਪੀੜਤ ਸਨ, ਉਨ੍ਹਾਂ ਨੂੰ ਰੱਬ ਦੇ ਭਾਣੇ ਵਿੱਚ ਰਹਿ ਕੇ ਨਾਮ ਜਪਣ ਨੂੰ ਕਹਿ ਰਿਹਾ ਸੀ। ਇਸੇ ਦੌਰਾਨ ਭਿੰਡਰਾਂਵਾਲੇ ਨੇ ਬੈਠੀ ਸੰਗਤ ਦੇ ਦੁੱਖ-ਸੁੱਖ ਨਿਪਟਾ ਕੇ ਨੈਨਾਂ ਦੇਵੀ ਦੇ ਪਰਿਵਾਰ ਨੂੰ ਇਕ ਪਾਸੇ ਕਰ ਲਿਆ। ਕੁਝ ਚਿਰ ਤੇਜਿੰਦਰ ਸਿੰਘ ਬਾਰੇ ਗੱਲਾਂ ਕੀਤੀਆਂ ਅਤੇ ਬਾਅਦ ਵਿੱਚ ਆਉਣ ਦਾ ਕਾਰਨ ਪੁੱਛਿਆ ਤਾਂ ਨੈਨੀ ਦੇਵੀ ਉਚੀ ਉਚੀ ਰੋਣ ਲੱਗ ਪਈ। ਇਸ ਦੇ ਨਾਲ ਬੱਚੇ ਦੇ ਮਾਤਾ-ਪਿਤਾ ਅਤੇ ਸਾਰਾ ਪਰਿਵਾਰ ਰੋਣ ਲੱਗ ਪਿਆ। ਸੰਤ ਕੁਝ ਗੰਭੀਰ ਹੋ ਗਏ ਅਤੇ ਸਭ ਨੂੰ ਦਿਲਾਸਾ ਦਿੱਤਾ। ਸੰਦੀਪ ਦੇ ਚਾਚੇ ਨੇ ਸਾਰ ਵਿਥਿਆ ਭਿੰਡਰਾਂਵਾਲੇ ਦੇ ਅੱਗੇ ਖੋਲ੍ਹ ਸੁਣਾਈ ਅਤੇ ਦੱਸਿਆ ਕਿ ਅਸੀਂ ਸਭ ਸੰਤਾਂ-ਮਹਾਂਪੁਰਸ਼ਾਂ ਦੇ ਬਚਨ ਮੰਨੇ ਅਤੇ ਡਾਕਟਰੀ ਤੌਰ ਤੇ ਇੰਗਲੈਂਡ ਤੱਕ ਗਏ ਹਾਂ ਪਰ ਬੱਚਾ ਅਖ਼ੀਰਲੀ ਸਟੇਜ ਵਿੱਚ ਹੈ। ਸਿਰਫ਼ ਇਕ ਜਾਂ ਦੋ ਮਹੀਨੇਅਤੇ ਨੈਨਾਂ ਦੇਵੀ ਫਿਰ ਰੋਣ ਲੱਗ ਪਈ। ਭਿੰਡਰਾਂਵਾਲਾ ਕੁਝ ਚਿਰ ਚੁੱਪ ਰਿਹਾ ਅਤੇ ਬੱਚੇ ਨੂੰ, ਜੋ ਨੀਮ ਬੇਹੋਸੀ ਵਿੱਚ ਸੀ, ਨੂੰ ਚੁੱਕ ਕੇ ਗੋਦੀ ਵਿੱਚ ਬਿਠਾ ਲਿਆ। ਉਸ ਨੇ ਬੱਚੇ ਦੇ ਮੱਥੇ ਤੇ ਕੁਝ ਚਿਰ ਹੱਥ ਰੱਖਿਆ, ਫਿਰ ਨਿਰਮਲ ਸਿੰਘ ਦੇ ਨਾਂ ਦੇ ਇਕ ਸਿੰਘ ਨੂੰ ਆਵਾਜ਼ ਮਾਰੀ ਅਤੇ ਕਿਹਾ ਇਸ ਨੂੰ ਸਰੋਵਰ ਵਿੱਚ ਲੈ ਜਾਵ ਅਤੇ ਬੁੱਕਾਂ ਨਾਲ ਓਨਾ ਚਿਰ ਇਸ ਦੇ ਸਿਰ ਵਿੱਚ ਪਾਣੀ ਪਾਓ, ਜਿੰਨਾ ਚਿਰ ਤੁਸੀਂ ਸੁਖਮਨੀ ਸਾਹਿਬ ਦਾ ਪਾਠ ਪੂਰਾ ਨਹੀਂ ਕਰ ਲੈਂਦੇ। ਜਦੋਂ ਪਾਠ ਦਾ ਭੋਗ ਪਵੇ, ਫੇਰ ਦਰਬਾਰ ਸਾਹਿਬ ਜਾ ਕੇ ਅਰਦਾਸ ਕਰ ਅਤੇ ਪਰਿਵਾਰ ਨੂੰ ਹਦਾਇਤ ਕੀਤੀ ਕਿ ਇਸ ਦੇ ਨਮਿੱਤ ਅੰਮ੍ਰਿਤਸਰ ਵਿੱਚ ਹੀ ਇਕ ਸਿੰਘ ਦੇ ਘਰ ਕਰਨਾ। ਮਲ-ਮੂਤਰ ਜਾਣ ਸਮੇਂ ਪਾਠੀ ਸਿੰਘ ਏਨਾ ਉਚੀ ਪਾਠ ਕਰਨ ਕਿ ਬੱਚੇ ਦੇ ਕੰਨੀਂ ਸੁਣਿਆ ਜਾਵੇ ਅਤੇ ਭਿੰਡਰਾਂਵਾਲੇ ਨੇ ਆਪਣੇ ਸਿੰਘ ਨਿਰਮਲ ਸਿੰਘ ਨੂੰ ਕਿਹਾ ਕਿ ਪਾਠੀ ਉਹ ਲਵੋ, ਜਿਨ੍ਹਾਂ ਨੇ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ 25-25 ਵਾਲ ਸੰਥਿਆ ਕੀਤੀ ਹੋਵੇ। ਸਾਰਾ ਕੁਝ ਇਸੇ ਤਰ੍ਹਾਂ ਕੀਤਾ ਗਿਆ। ਤੀਜੇ ਦਿਨ ਭੋਗ ਪੈ ਗਿਆ। ਭੋਗ ਪੈਣ ਤੋਂ ਬਾਅਦ ਸਾਰਾ ਟੱਬਰ ਫੇਰ ਭਿੰਡਰਾਂਵਾਲੇ ਕੋਲ ਆਇਆ ਅਤੇ ਭਿੰਡਰਾਂਵਾਲੇ ਨੇ ਨੈਨਾਂ ਦੇਵੀ ਨੂੰ ਕਿਹਾ ਕਿ ਅੱਜ ਤੋਂ ਬਾਅਦ ਇਸ ਬੱਚੇ ਦੇ ਸਿਰ ਦੇ ਵਾਲ ਨਹੀਂ ਕੱਟਣੇ। ਅਗਰ ਗੁਰੂ ਰਾਮਦਾਸ ਜੀ ਨੇ ਚਾਹਿਆ ਤਾਂ ਇਸ ਦੀ ਬੀਮਾਰੀ ਦੂਰ ਕਰ ਦੇਣਗੇ। ਨੈਨਾਂ ਦੇਵੀ ਤੋਂ ਬਗੈਰ ਬਾਕੀ ਸਾਰਾ ਪਰਿਵਾਰ ਮਾੜਾ-ਮੋਟਾ ਮਨ ਵਿੱਚ ਵਿਸ਼ਵਾਸ ਕਰਕੇ ਵਾਪਸ ਮੁੜਿਆ ਪਰ ਬੱਚੇ ਦੀ ਨਾਨੀ ਨੈਨਾ ਦੇਵੀ ਪੂਰੀ ਖੁਸ਼ ਸੀ, ਜਦੋਂ ਇਸ ਟੱਬਰ ਦੀਆਂ ਦੋਨੇ ਕਾਰਾਂ ਪਾਣੀਪਤ ਲੰਘੀਆਂ ਤਾਂ ਬੱਚਾ ਇਕ ਦਿਨ ਉਠ ਖਲੋਤਾ ਤੇ ਜਿਹੜਾ ਬੱਚੇ ਪਿਛਲੇ 7 ਮਹੀਨਿਆਂ ਤੋਂ ਗੁਲੂਕੋਜ਼ ਤੇ ਜਿਉਂਦਾ ਰਹਿ ਰਿਹਾ ਸੀ, ਉਸ ਨੇ ਖਾਣ ਨੂੰ ਮੰਗਿਆ। ਸਾਰੇ ਪਰਿਵਾਰ ਵਿੱਚ ਖੁਸ਼ੀ ਦੀ ਲਹਿਰ ਦੌੜ ਗਈ। ਬੱਸ ਫੇਰ ਕੀ, ਬੱਚੇ ਦੀਆਂ ਹਰਕਤਾਂ ਦਿਨੋ-ਦਿਨ ਬਦਲਦੀਆਂ ਗਈਆਂ ਅਤੇ 23 ਦਿਨੋਂ ਪਿਛੋਂ ਜਦੋਂ ਬੱਚੇ ਦੀ ਰਿਪੋਰਟ ਆਉਣੀ ਸੀ ਤਾਂ ਡਾਕਟਰਾਂ ਦੀ ਟੀਮ ਮੂੰਹ ਵਿੱਚ ਉਂਗਲਾਂ ਦੇ ਰਹੀ ਸੀ, ਜਦੋਂ ਸਾਰੀ ਕਹਾਣੀ ਦੱਸੀ ਗਈ, ਬੱਸ ਫੇਰ ਤਾਂ ਸਾਰੇ ਇਕ ਦੂਜੇ ਵੱਲ ਤੱਕ ਰਹੇ ਸਨ। ਬਾਰੂ ਮੱਲ ਕਹਿ ਰਿਹਾ ਸੀ ਕਿ ਮੈਂ ਹੁਣ ਪਛਤਾ ਰਿਹਾ ਹਾਂ ਕਿ ਉਸ ਸਮੇਂ ਇਹੋ ਜਿਹੇ ਮਹਾਂਪੁਰਸ਼ਾਂ ਦੇ ਮੈਂ ਕਿਉਂ ਨਾ ਦਰਸ਼ਨ ਕਰ ਸਕਿਆ। ਜਿਹੜਾ ਸਾਡਾ ਬੱਚਾ ਕਈ ਸੈਂਕੜੇ ਸੰਤਾਂ, ਦਾਨ-ਪੁੰਨ ਕਰਨ ਦੇ ਬਾਵਜੂਦ, ਭੈਣੀ ਨਾਥ ਦੀ ਸ਼ਰਨ ਗਏ ਤੋਂ ਬਾਅਦ ਅਤੇ ਇੰਗਲੈਂਡ ਤੱਕ ਡਾਕਟਰੀ ਇਲਾਜ ਹੋਣ ਤੋਂ ਬਾਅਦ ਮੌਤ ਦੇ ਮੂੰਹ ਦੇ ਵੱਲ ਵਧ ਰਿਹਾ ਸੀ, ਅੱਜ ਸਾਡਾ ਉਹੀ ਬੱਚਾ ਮੈਡੀਕਲ ਦੀ ਪੜ੍ਹਾਈ ਵਿੱਚ ਫਸਟ ਆ ਰਿਹਾ ਹੈ Wahegurujikakhalsawahegurujikifateh
  19. Wahegurujikakhalsawahegurujikifateh, Does anyone know the history behind Jamdhaar Karas? When were they first produced? Were they in use prior to 1469? Is their a specific rehat regarding them? Are they widely available or are they simply custom made? Wahegurujikakhalsawahegurujikifateh
  20. I have been thinking instead of writing a boring romance novel set during the Second Anglo-Sikh War, I should write a science-fiction dystopian novel set in the future. The plot of the novel will take place well into the late 22st century in India at a time when the entire world is going through serious environmental degradation, economic chaos and political turmoil. All the countries in the world has merged into several huge countries and is run by tyrannical dictators and a powerful ruling class while the overwelming majority have to endure crushing poverty. The Sikhs despite the world population sitting at 12 billion in 2198 has seen their numbers decline from 25 million in 2013 to 1.2 million in 2198 due to government sponsored genocide, wars, and ethnic displacement. The Sikhs in this dystopian novel are scattered in all 10 countries of the world after the entire Sikh population was expelled from the Punjab in the late 21st century following a major unsuccessful rebellion against the corrupt ruthless dictatorship of the Merged Asian nation of the South Asian Republic in 2114. The main protagonist in this novel is a young Amritdhari Sikh in his early 20’s named Paramjit Singh who belongs to the Akhand Kirtani Jatha. He is captured by government forces in Mumbai after leading an uprising against food shortages. As punishment he is experimented on by a government scientist who specializes in genetic engineering transforming Paramjit Singh into a half-human half-lion hybrid who will undergo brain implants so he can be part of an army of half-human half-animal hybrid soldiers who will exhibit total loyalty to the dictatorship while deploying brutal unorthodox methods to keep the poverty stricken peasants under control. He manages to escape after his transformation but before he has computer implants surgically inserted into his brain to erase his free will. He goes on to unite the Sikh people and lead a worldwide rebellion against the 10 dictatorships of the world. Below is a picture of what I would think Paramjit Singh would look like but he would be in Khalsa uniform like the man beside Jarnail Singh Bhindranwale in the next picture.
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